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4. ¹«¿ªÀÇ ½ÃÀÛ
5. ÀÚº»ÀÇ ½ÃÀÛ
6. ºÒ°ú ¹®¸íÀÇ °ü°è

7. µ¿¹° ÀÌ¿ë
8. ¹®¸íÀÇ ÇÑ ¿ä¼ÒÀÎ ³ë¿¹ Á¦µµ
9. »çÀ¯ Àç»ê


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Paper 69
Primitive Human Institutions
69:0.1 (772.1) °¨Á¤ ¸é¿¡¼­, »ç¶÷ÀÌ À¯¸Ó¤ý¿¹¼ú¤ýÁ¾±³¸¦ ÀÌÇØÇÏ´Â ´É·ÂÀº ±×ÀÇ µ¿¹° Á¶»óÀ» ¶Ù¾î³Ñ´Â´Ù. »çȸÀûÀ¸·Î, »ç¶÷Àº ¿¬ÀåÀ» ¸¸µé°í ÀÇ»ç(ëòÞÖ)¸¦ ±³È¯ÇÏ°í Á¦µµ¸¦ ¸¸µå´Â ÀÚÀ̹ǷΠ±×ÀÇ ¿ì¼ö¼ºÀ» µå·¯³½´Ù.
Emotionally, man transcends his animal ancestors in his ability to appreciate humor, art, and religion. Socially, man exhibits his superiority in that he is a toolmaker, a communicator, and an institution builder.
69:0.2 (772.2) Àΰ£ÀÌ ¿À·§µ¿¾È »çȸ Áý´ÜÀ» À¯ÁöÇÒ ¶§, ±×·¯ÇÑ ÁýÇÕÀº ±Ã±Ø¿¡ Á¦µµÈ­µÇ´Â ¾î¶² È°µ¿ °æÇâÀ» ¹Ýµå½Ã ³º´Â´Ù. Àΰ£ÀÇ Á¦µµÀÇ ´ëºÎºÐÀº ³ëµ¿À» Àý¾àÇÏ°í, µ¿½Ã¿¡ Áý´Ü ¾ÈÀüÀÇ Çâ»ó¿¡ ¹«¾ð°¡ À̹ÙÁöÇÑ´Ù´Â °ÍÀÌ ÀÔÁõµÇ¾ú´Ù.
When human beings long maintain social groups, such aggregations always result in the creation of certain activity trends which culminate in institutionalization. Most of man's institutions have proved to be laborsaving while at the same time contributing something to the enhancement of group security.
69:0.3 (772.3) ¹®¸íÈ­µÈ »ç¶÷Àº ±×°¡ È®¸³ÇÑ Á¦µµÀÇ Æ¯¼º, Á¦µµ°¡ ¾ÈÁ¤µÇ°í Áö¼ÓÇÏ´Â °Í¿¡ ´ëÇؼ­ Å« ÀںνÉÀ» °¡Áø´Ù. ±×·¯³ª Àΰ£ÀÇ ¸ðµç Á¦µµ´Â ´Ù¸¸, ±Ý±â(Ð×Ðû)°¡ º¸Á¸ÇÏ°í Á¾±³°¡ À§¾öÀ» ºÎ¿©ÇÔÀ¸·Î ÃàÀûµÈ Áö³­³¯ÀÇ µµ´ö °ü½À¿¡ ºÒ°úÇÏ´Ù. ±×·¯ÇÑ À¯»êÀº ÀüÅëÀÌ µÇ°í, ÀüÅëÀº ±Ã±Ø¿¡ °ü½ÀÀ¸·Î ¸ð½ÀÀ» ¹Ù²Û´Ù.
Civilized man takes great pride in the character, stability, and continuity of his established institutions, but all human institutions are merely the accumulated mores of the past as they have been conserved by taboos and dignified by religion. Such legacies become traditions, and traditions ultimately metamorphose into conventions.

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1. Àΰ£ÀÇ ±âº» Á¦µµ

69:1.1 (772.4) Á¦µµÀÇ Áö³ªÄ£ ¹ßÀüÀº, ÀΰÝÀÌ ºûÀ» ÀÒ°í âÀǼºÀÌ ÁÙ¾îµé±â ¶§¹®¿¡, ¾î±è¾øÀÌ °³ÀÎÀÇ °¡Ä¡¸¦ ¶³¾î¶ß¸°´Ù. ±×·±µ¥µµ, Àΰ£ÀÇ Á¦µµ´Â ¸ðµÎ ¾î¶² »çȸÀû ÇÊ¿ä, Áö³­³¯À̳ª ¿À´ÃÀÇ Çʿ並 º¸»ìÇÉ´Ù. »ç¶÷Àº Áøº¸ÇÏ´Â ¹®¸íÀÌ ¸¸µç ÀÌ ÀÛÇ°¿¡ ÀÚ½ÅÀÌ Áö¹èµÇµµ·Ï ¹ö·ÁµÎ±âº¸´Ù ±× Á¦µµ¸¦ ÅëÁ¦ÇØ¾ß ÇÑ´Ù.

1. Basic Human Institutions

All human institutions minister to some social need, past or present, notwithstanding that their overdevelopment unfailingly detracts from the worth-whileness of the individual in that personality is overshadowed and initiative is diminished. Man should control his institutions rather than permit himself to be dominated by these creations of advancing civilization.

69:1.2 (772.5) Àΰ£ÀÇ Á¦µµ´Â ¼¼ °¡Áö ÀÏ¹Ý µî±ÞÀÌ ÀÖ´Ù:
Human institutions are of three general classes:
69:1.3 (772.6) 1. ÀÚ¾Æ À¯Áö Á¦µµ. ÀÌ·¯ÇÑ Á¦µµ´Â ±¾ÁÖ¸²°ú ÀÌ¿¡ °ü°èµÈ ÀÚ¾Æ º¸Á¸ÀÇ º»´É¿¡¼­ »ý°Ü³ª´Â °ü½ÀÀ» Æ÷ÇÔÇÑ´Ù. ÀÌ·± Á¦µµ´Â »ê¾÷°ú Àç»ê, ÀÌÀÍÀ» À§ÇÑ ÀüÀï, ±×¸®°í »çȸÀÇ ¸ðµç ÅëÁ¦ ÀÛ¿ëÀ» Æ÷ÇÔÇÑ´Ù. Á¶¸¸°£¿¡ µÎ·Á¿òÀÇ º»´ÉÀº ±Ý±â, °ü½À, Á¾±³Àû Á¦ÀçÀÇ ¼ö´ÜÀ» ½á¼­, »ýÁ¸À» À§ÇÑ ÀÌ·± Á¦µµÀÇ È®¸³À» ÃËÁøÇÑ´Ù. ±×·¯³ª µÎ·Á¿ò°ú ¹«Áö¿Í ¹Ì½ÅÀº ¸ðµç Àΰ£ Á¦µµ°¡ Ãʱ⿡ ±â¿øÀ» °¡Áö°í ÈÄÀÏ¿¡ ¹ßÀüÇÏ´Â µ¥¼­, ¶Ù¾î³­ ¿ªÇÒÀ» Çس´Ù.
The institutions of self-maintenance. These institutions embrace those practices growing out of food hunger and its associated instincts of self-preservation. They include industry, property, war for gain, and all the regulative machinery of society. Sooner or later the fear instinct fosters the establishment of these institutions of survival by means of taboo, convention, and religious sanction. But fear, ignorance, and superstition have played a prominent part in the early origin and subsequent development of all human institutions.
69:1.4 (772.7) 2. ÀÚ¾Æ ¿µ¼Ó Á¦µµ. ÀÌ·¯ÇÑ Á¦µµ´Â ¼º¿å, ¸ð¼º º»´É, ±×¸®°í Á¾Á·µéÀÇ ºÎµå·¯¿î »ó±Þ °¨Á¤¿¡¼­ »ý°Ü³ª´Â, »çȸ°¡ ¼¼¿î Áú¼­ÀÌ´Ù. ÀÌ°ÍÀº °¡Á¤°ú Çб³, °¡Á· »ýÈ°, ±³À°¤ýÀ±¸®¤ýÁ¾±³¸¦ º¸È£ÇÏ´Â »çȸ Á¶Ä¡¸¦ Æ÷ÇÔÇÑ´Ù. ÀÌ·± Á¦µµ´Â °áÈ¥ °ü½À, ¹æ¾î¸¦ À§ÇÑ ÀüÀï, °¡Á¤ ¸¸µé±â¸¦ Æ÷ÇÔÇÑ´Ù.
The institutions of self-perpetuation. These are the establishments of society growing out of sex hunger, maternal instinct, and the higher tender emotions of the races. They embrace the social safeguards of the home and the school, of family life, education, ethics, and religion. They include marriage customs, war for defense, and home building.
69:1.5 (772.8) 3. ÀÚ¾ÆÀÇ ¿å±¸¸¦ ÃæÁ·½ÃÅ°´Â Á¦µµ. ÀÌ°ÍÀº Ç㿵½ÉÀÇ ¼ºÇâ°ú ÀںνÉÀÇ °¨Á¤À¸·ÎºÎÅÍ »ý°Ü³ª´Â °ü½ÀÀÌ´Ù. ÀÌ°ÍÀº ¿ÊÀ» ÀÔ°í ¸öÀ» Ä¡ÀåÇϴ dz½À, »çȸÀÇ °üÇà, ¿µ±¤À» À§ÇÑ ÀüÀï¤ýÃã¤ýÈïÇà¤ý³îÀÌ, ±×¸®°í °ü´ÉÀ» ¸¸Á·½ÃÅ°´Â ´Ù¸¥ ´Ü°è¸¦ Æ÷ÇÔÇÑ´Ù. ±×·¯³ª ¹®¸íÀº ÀÚ¾ÆÀÇ ¿å±¸¸¦ ÃæÁ·½ÃÅ°´Â ¶Ñ·ÇÇÑ Á¦µµ¸¦ °áÄÚ ÁøÈ­½ÃŲ ÀûÀÌ ¾ø´Ù.
The institutions of self-gratification. These are the practices growing out of vanity proclivities and pride emotions; and they embrace customs in dress and personal adornment, social usages, war for glory, dancing, amusement, games, and other phases of sensual gratification. But civilization has never evolved distinctive institutions of self-gratification.
69:1.6 (773.1) ÀÌ ¼¼ Áý´ÜÀÇ »çȸ °ü½ÀÀº ¹ÐÁ¢ÇÏ°Ô ¼­·Î °ü°èµÇ°í, ¹Ì¼¼ÇÏ°Ô ¼­·Î ÀÇÁ¸ÇÑ´Ù. À¯¶õ½Ã¾Æ¿¡¼­ ÀÌ ¿©·¯ Á¦µµ´Â ´ÜÀÏ »çȸ ±â±¸·Î¼­ È°µ¿ÇÏ´Â º¹ÀâÇÑ Á¶Á÷ÀÌ µÈ´Ù.
These three groups of social practices are intimately interrelated and minutely interdependent the one upon the other. On Urantia they represent a complex organization which functions as a single social mechanism.

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2. »ê¾÷ÀÇ ½ÃÀÛ

69:2.1 (773.2) ¿ø½Ã »ê¾÷Àº ²ûÂïÇÑ ±â±ÙÀ» ¸·´Â º¸ÇèÀ¸·Î¼­ õõÈ÷ »ý°Ü³µ´Ù. ¿¾³¯¿¡ »ì´ø »ç¶÷Àº dzºÎÇÑ ¼öÈ®ÀÌ ÀÖ´Â µ¿¾È¿¡ ºó°ïÇÑ ½ÃÀý¿¡ ´ëºñÇÏ¿© ¸ÔÀ» °ÍÀ» ÀúÃàÇÑ ¸î¸î µ¿¹°·ÎºÎÅÍ ±³ÈÆÀ» ¹Þ±â ½ÃÀÛÇß´Ù.

2. The Dawn of Industry

Primitive industry slowly grew up as an insurance against the terrors of famine. Early in his existence man began to draw lessons from some of the animals that, during a harvest of plenty, store up food against the days of scarcity.

69:2.2 (773.3) ÃʱâÀÇ °Ë¼Ò¿Í ¿ø½Ã »ê¾÷ÀÌ ½ÃÀ۵DZâ Àü¿¡, º¸Åë ºÎÁ·ÀÇ ¿î¸íÀº ±ÃÇÌ°ú ÁøÂ¥ °íÅëÀÌ °¡µæÇÑ ¿î¸íÀ̾ú´Ù. ¿ø½Ã Àΰ£Àº ¸ÔÀ» °ÍÀ» ¾òÀ¸·Á°í µ¿¹° ¼¼°è Àüü¿Í °æÀïÇØ¾ß Çß´Ù. °æÀïÀÇ ´ç±â´Â ÈûÀº ´Ã »ç¶÷À» Áü½ÂÀÇ ¼öÁØÀ¸·Î ²ø¾î³»¸°´Ù. °¡³­Àº »ç¶÷ÀÇ ÀÚ¿¬½º·¯¿î °¡È¤ÇÑ »óÅ¿´´Ù. Àç»êÀº ÀúÀý·Î »ý±â´Â ¼±¹°ÀÌ ¾Æ´Ï¿ä, ³ëµ¿°ú Áö½Ä°ú Á¶Á÷À¸·ÎºÎÅÍ »ý±ä´Ù.
Before the dawn of early frugality and primitive industry the lot of the average tribe was one of destitution and real suffering. Early man had to compete with the whole animal world for his food. Competition-gravity ever pulls man down toward the beast level; poverty is his natural and tyrannical estate. Wealth is not a natural gift; it results from labor, knowledge, and organization.
69:2.3 (773.4) ¿ø½ÃÀÎÀº ±³Á¦(Îßð·)ÀÇ ÀÌÁ¡À» ´õµð°Ô ±ú´ÝÁö ¾Ê¾Ò´Ù. ±³Á¦´Â »ç¶÷À» Á¶Á÷Çϵµ·Ï À̲ø¾ú°í, Á¶Á÷ÀÇ Ã³À½ °á°ú´Â ³ëµ¿ÀÇ ºÐ¾÷À̾úÀ¸¸ç, ±× °á°ú·Î ½Ã°£°ú ¹°ÀÚ°¡ Áï½Ã Àý¾àµÇ¾ú´Ù. ÀÌ ³ëµ¿ÀÇ Àü¹®È­´Â ¾Ð·Â¿¡ ÀûÀÀÇÔÀ¸·Î¡ªÀúÇ×ÀÌ ¾àÇÑ ±æÀ» Ãß±¸ÇÔÀ¸·Î¡ª»ý°Ü³µ´Ù. ¿ø½ÃÀÇ ¾ß¸¸ÀÎÀº °áÄÚ ¾î¶² ÁøÂ¥ Àϵµ Áñ°Ì°Ô ÇÏÁö ¾Ê¾Ò°í ±â²¨ÀÌ ÇÏÁöµµ ¾Ê¾Ò´Ù. ±×µéÀÌ ¼øÀÀÇÑ °ÍÀº ¾î¿ ¼ö ¾øÀÌ ÀÏÇÒ ÇÊ¿ä°¡ ÀÖ¾ú±â ¶§¹®À̾ú´Ù.
Primitive man was not slow to recognize the advantages of association. Association led to organization, and the first result of organization was division of labor, with its immediate saving of time and materials. These specializations of labor arose by adaptation to pressure-pursuing the paths of lessened resistance. Primitive savages never did any real work cheerfully or willingly. With them conformity was due to the coercion of necessity.
69:2.4 (773.5) ¿ø½ÃÀÎÀº °íµÈ ÀÏÀ» ½È¾îÇß°í, ½É°¢ÇÑ À§Çè¿¡ ºÎµúÄ¡Áö ¾ÊÀ¸¸é ¼­µÎ¸£·Á ÇÏÁö ¾Ê¾Ò´Ù. ³ëµ¿¿¡¼­ ½Ã°£ ¿ä¼Ò, ÁÖ¾îÁø °úÁ¦¸¦ ƯÁ¤ÇÑ ½Ã°£ ¾È¿¡ ÇØÄ¡¿ì´Â »ý°¢Àº ÀüÀûÀ¸·Î Çö´ë¿¡ »ý±ä °³³äÀÌ´Ù. ¿¾³¯ »ç¶÷µéÀº °áÄÚ ¼­µÎ¸£Áö ¾Ê¾Ò´Ù. »ì¾Æ³²±â À§ÇÑ ¸Í·ÄÇÑ ½Î¿ò°ú ´Ã ³ô¾ÆÁö´Â »ýÈ° ¼öÁØÀÇ 2Áß ¿ä±¸°¡ ¿ø½Ã Àΰ£, ÀÚ¿¬È÷ È°µ¿ÇÏÁö ¾Ê´Â Á¾Á·À» ±Ù¸éÀÇ ±æ·Î ¸ô¾Ò´Ù.
Primitive man disliked hard work, and he would not hurry unless confronted by grave danger. The time element in labor, the idea of doing a given task within a certain time limit, is entirely a modern notion. The ancients were never rushed. It was the double demands of the intense struggle for existence and of the ever-advancing standards of living that drove the naturally inactive races of early man into avenues of industry.
69:2.5 (773.6) ³ëµ¿, ÀϺη¯ ±â¿ïÀÌ´Â ³ë·ÂÀº »ç¶÷À» Áü½Â°ú ±¸º°Çϸç, Áü½ÂÀÇ ³ë·ÂÀº ´ëü·Î º»´ÉÀûÀÌ´Ù. ³ëµ¿ÀÇ Çʿ伺Àº »ç¶÷¿¡°Ô ÃÖ°íÀÇ ÃູÀÌ´Ù. ¿µÁÖÀÇ Âü¸ðÁøÀº ´Ù ÀÏÇß°í, À¯¶õ½Ã¾Æ¿¡¼­ À°Ã¼ ³ëµ¿À» °í»óÇÏ°Ô ¸¸µé·Á°í ¸¹ÀÌ °øÇåÇß´Ù. ¾Æ´ãÀº µ¿»ê¿¡¼­ ÀÏÇÏ´Â »ç¶÷À̾ú´Ù. È÷ºê¸®ÀÎÀÇ Çϳª´ÔÀº ÀÏÇß´Ù¡ª±×´Â ¸¸¹°À» âÁ¶ÇÏ´Â ÀÌ, Áö¿øÇÏ´Â ÀÌ¿´´Ù. È÷ºê¸®ÀÎÀº ±Ù¸éÀ» ÃÖ°í·Î Ä£ óÀ½ ºÎÁ·À̾ú´Ù. ±×µéÀº ¡°ÀÏÇÏÁö ¾Ê´Â ÀÚ´Â ¸ÔÁö ¸»¶ó¡±ÇÏ°í óÀ½À¸·Î ¼±Æ÷ÇÑ ¹ÎÁ·À̾ú´Ù. ±×·¯³ª ¼¼»óÀÇ ¸¹Àº Á¾±³´Â ÃʱâÀÇ ÀÌ»ó(ìµßÌ), °ÔÀ¸¸§À¸·Î µÇµ¹¾Æ°¬´Ù. ÁÖÇÇÅÍ´Â ¼ú ÀÜÄ¡ÇÏ´Â ÀÌ¿´°í, ºÎ´Ù´Â ¸í»ó¿¡ Àá°Ü ¿©°¡¸¦ Áñ±â´Â »ç¶÷À̾ú´Ù.
Labor, the efforts of design, distinguishes man from the beast, whose exertions are largely instinctive. The necessity for labor is man's paramount blessing. The Prince's staff all worked; they did much to ennoble physical labor on Urantia. Adam was a gardener; the God of the Hebrews labored-he was the creator and upholder of all things. The Hebrews were the first tribe to put a supreme premium on industry; they were the first people to decree that "he who does not work shall not eat. " But many of the religions of the world reverted to the early ideal of idleness. Jupiter was a reveler, and Buddha became a reflective devotee of leisure.
69:2.6 (773.7) »ê±ã ºÎÁ·µéÀº ¿­´ë¿¡¼­ ¶³¾îÁ® »ì ¶§, »ó´çÈ÷ ºÎÁö·±Çß´Ù. ±×·¯³ª °ÔÀ¸¸¥, ¸¶¼ú ÃßÁ¾ÀÚ¿Í ÀÏÇϱ⸦ ¿ÜÄ¡´Â »çµµ(ÞÅÓù)¡ª¼±°ßÀ» ÀÌ¿ëÇÑ ÀÚ¡ªµé »çÀÌ¿¡´Â ±æ°í ±ä ½Î¿òÀÌ ÀÖ¾ú´Ù.
The Sangik tribes were fairly industrious when residing away from the tropics. But there was a long, long struggle between the lazy devotees of magic and the apostles of work-those who exercised foresight.
69:2.7 (773.8) Àΰ£Àº ºÒ°ú ¹°°ú ¸ÔÀ» °ÍÀ» º¸Á¸ÇÏ´Â µ¥ óÀ½À¸·Î ¼±°ßÀ» ÀÌ¿ëÇß´Ù. ±×·¯³ª ¿ø½ÃÀÎÀº ³¯ ¶§ºÎÅÍ ³ë¸§²ÛÀ̾ú´Ù. ¿ø½ÃÀÎÀº ¾ðÁ¦³ª ¾Æ¹« Àϵµ ÇÏÁö ¾Ê°í ¹«¾ð°¡ ¾ò±â¸¦ ¹Ù¶úÀ¸¸ç, ÀÌ ¿¾ ½ÃÀý¿¡ ³Ê¹«³ª ÀÚÁÖ, Âü´Â °ü½ÀÀ¸·ÎºÎÅÍ ¾òÀº ¼º°øÀ» ¸¶·ÂÀÇ Å¿À¸·Î µ¹·È´Ù. ¿ä¼úÀº ¼±°ß¤ýÀýÁ¦¤ý»ê¾÷¿¡°Ô ´À¸®°Ô ±æÀ» ºñÄ×´Ù.
The first human foresight was directed toward the preservation of fire, water, and food. But primitive man was a natural-born gambler; he always wanted to get something for nothing, and all too often during these early times the success which accrued from patient practice was attributed to charms. Magic was slow to give way before foresight, self-denial, and industry.

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3. ³ëµ¿ÀÇ Àü¹®È­

69:3.1 (773.9) ¿ø½Ã »çȸ¿¡¼­ ³ëµ¿ÀÇ ºÐ¾÷Àº ÀÚ¿¬½º·± »óȲ¿¡ µû¶ó¼­, ´ÙÀ½¿¡´Â »çȸÀû »óȲ¿¡ µû¶ó °áÁ¤µÇ¾ú´Ù. Ãʱ⿡ ³ëµ¿ÀÌ Àü¹®È­µÇ´Â üÁ¦´Â ´ÙÀ½°ú °°¾Ò´Ù:

3. The Specialization of Labor

The divisions of labor in primitive society were determined first by natural, and then by social, circumstances. The early order of specialization in labor was:

69:3.2 (774.1) 1. ³²³à ±¸º°¿¡ µû¸¥ Àü¹®È­. ¼±ÅÃÇÏ¿© ¾ÆÀÌ°¡ ÀÖ°Ô µÇ¸é¼­ ¿©ÀÚÀÇ ÀÏÀÌ »ý°Ü³µ´Ù. ¿©ÀÚ´Â ÀÚ¿¬È÷ ³²ÀÚº¸´Ù ¾Æ±âµéÀ» ´õ »ç¶ûÇß´Ù. ÀÌó·³ ¿©ÀÚ´Â ÀÏ»óÀûÀÎ ÀϲÛÀÌ µÇ¾ú°í, ÇÑÆí ³²ÀÚ´Â »ç³É²Û°ú Åõ»ç°¡ µÇ¾î¼­, ÁýÁßÇÏ¿© ÀÏÇÏ°í ½¬´Â ±â°£ÀÌ ÀÖ¾ú´Ù.
1. Specialization based on sex. Woman's work was derived from the selective presence of the child; women naturally love babies more than men do. Thus woman became the routine worker, while man became the hunter and fighter, engaging in accentuated periods of work and rest.
69:3.3 (774.2) ¿À·£ ¼¼¿ù¿¡ °ÉÃÄ ³»³», ±Ý±â(Ð×Ðû)´Â ¿©ÀÚ¸¦ Àڱ⠹翡 ²À ºÙÀâ¾Æ µÎµµ·Ï ÀÛ¿ëÇß´Ù. ³²ÀÚ´Â ¾ÆÁÖ À̱âÀûÀ¸·Î ´õ ÆíÇÑ ÀÏÀ» °ñ¶ú°í, ÀÏ»óÀûÀÎ °íµÈ ÀÏÀ» ¿©ÀÚ¿¡°Ô ¸Ã°å´Ù. ³²ÀÚ´Â ¾ðÁ¦³ª ¿©ÀÚÀÇ ÀÏ Çϱ⸦ ºÎ²ô·¯¿öÇßÁö¸¸, ¿©ÀÚ´Â ³²ÀÚÀÇ ÀÏÀ» ÇÏ´Â °ÍÀ» °áÄÚ °Å¸®³¢´Â ÀûÀÌ ¾ø¾ú´Ù. ±×·¯³ª ±â·ÏÇϱâ ÀÌ»óÇÏÁö¸¸, ³²ÀÚ¿Í ¿©ÀÚ´Â ÁýÀ» Áþ°í À常ÇÏ´Â µ¥ ¾ðÁ¦³ª °°ÀÌ ÀÏÇß´Ù.
All down through the ages the taboos have operated to keep woman strictly in her own field. Man has most selfishly chosen the more agreeable work, leaving the routine drudgery to woman. Man has always been ashamed to do woman's work, but woman has never shown any reluctance to doing man's work. But strange to record, both men and women have always worked together in building and furnishing the home.
69:3.4 (774.3) 2. ³ªÀÌ¿Í Áúº´¿¡ µû¶ó¼­ »ý±â´Â ¼öÁ¤. ÀÌ Â÷ÀÌ´Â ´ÙÀ½ÀÇ ³ëµ¿ ºÐ¾÷À» °áÁ¤Çß´Ù. ´ÄÀº ³²ÀÚ¿Í º´µç ÀÚ´Â ÀÏÂïÀÌ ¿¬Àå°ú ¹«±â(ÙëÐï)¸¦ ¸¸µå´Â µ¥ Á¾»çÇß´Ù. ±×µéÀº ³ªÁß¿¡ °ü°³ ½Ã¼³À» ¸¸µå´Â µ¥ ¹èÄ¡µÇ¾ú´Ù.
2. Modification consequent upon age and disease. These differences determined the next division of labor. The old men and cripples were early set to work making tools and weapons. They were later assigned to building irrigation works.
69:3.5 (774.4) 3. Á¾±³¿¡ ±âÃʸ¦ µÐ ºÐÈ­. ÁÖ¼ú»ç(ñ±âúÞÔ)´Â óÀ½À¸·Î À°Ã¼ ³ëµ¿¿¡¼­ ¸éÁ¦µÈ Àΰ£À̾ú´Ù. ±×µéÀº Àü¹® Á÷Á¾ÀÇ °³Ã´ÀÚ¿´´Ù. ´ëÀåÀåÀÌ´Â ¸¶¼úÀ» ¾²´Â ÁÖ¼ú»ç¿Í °æÀïÇÑ ÀÛÀº Áý´ÜÀ̾ú´Ù. ±Ý¼ÓÀ» °¡Áö°í ÀÏÇÏ´Â ±×µéÀÇ ¼Ø¾¾´Â »ç¶÷µéÀÌ ±×µéÀ» ¹«¼­¿öÇÏ°Ô ¸¸µé¾ú´Ù. ¡°Èò ´ëÀåÀåÀÌ¡±¿Í ¡°°ËÀº ´ëÀåÀåÀÌ¡±´Â[1] ¹é¸¶¼ú°ú È渶¼úÀ» ¹Ï´Â ÃʱâÀÇ ½Å¾ÓÀ» ³º¾Ò´Ù. ÀÌ ½Å¾ÓÀº ³ªÁß¿¡, ÂøÇÑ ±Í½Å°ú ¾ÇÇÑ ±Í½Å, °ð ÂøÇÑ ¿µ°ú ¾ÇÇÑ ¿µÀ» ¹Ï´Â ¹Ì½Å°ú °áºÎµÇ¾ú´Ù.
°¢ÁÖ[1] Èò ´ëÀåÀåÀÌ´Â ¹àÀº ºûÀÇ ¾çöÀ» ´Ù·ç°í, °ËÀº ´ëÀåÀåÀÌ´Â °ËÀº öÀ» ´Ù·ç´Â µ¥¼­ ³ª¿Â ¸íĪÀÌ´Ù.
3. Differentiation based on religion. The medicine men were the first human beings to be exempted from physical toil; they were the pioneer professional class. The smiths were a small group who competed with the medicine men as magicians. Their skill in working with metals made the people afraid of them. The "white smiths" and the "black smiths" gave origin to the early beliefs in white and black magic. And this belief later became involved in the superstition of good and bad ghosts, good and bad spirits.
69:3.6 (774.5) ´ëÀåÀåÀ̴ Ư±ÇÀ» ´©¸° ù ºñÁ¾±³ Áý´ÜÀ̾ú´Ù. ±×µéÀº ÀüÀï µ¿¾È¿¡ Á߸³ÀÚ·Î °£ÁֵǾú°í, ÀÌ·¸°Ô ³²´Â ¿©°¡´Â ÇϳªÀÇ °è±ÞÀ¸·Î¼­ ±×µé·Î ÇÏ¿©±Ý ¿ø½Ã »çȸÀÇ Á¤Ä¡°¡°¡ µÇ°Ô ¸¸µé¾ú´Ù. ÀÌ Æ¯±ÇÀ» Áö³ªÄ¡°Ô ¾Ç¿ëÇÔÀ¸·Î ´ëÀåÀåÀ̵éÀº ³Î¸® ¹Ì¿òÀ» ¹Þ°Ô µÇ¾ú°í, ÁÖ¼ú»ç´Â ±âȸ¸¦ ³õÄ¥¼¼¶ó °æÀïÀÚ¸¦ ¹Ì¿öÇϵµ·Ï ºÎÃß°å´Ù. °úÇаú Á¾±³ »çÀÌ¿¡ ÀÖÀº ÀÌ Ã¹ ½Î¿ò¿¡¼­ Á¾±³(¹Ì½Å)°¡ ÀÌ°å´Ù. ¸¶À»¿¡¼­ ÂѰܳ­ µÚ¿¡, ´ëÀåÀåÀ̵éÀº Ã̶ôÀÇ º¯µÎ¸®¿¡ ù ¿©Àμ÷, °ð ´ëÁßÀ» À§ÇÑ Çϼ÷ÁýÀ» ¸¸µé¾ú´Ù.
Smiths were the first nonreligious group to enjoy special privileges. They were regarded as neutrals during war, and this extra leisure led to their becoming, as a class, the politicians of primitive society. But through gross abuse of these privileges the smiths became universally hated, and the medicine men lost no time in fostering hatred for their competitors. In this first contest between science and religion, religion (superstition) won. After being driven out of the villages, the smiths maintained the first inns, public lodginghouses, on the outskirts of the settlements.
69:3.7 (774.6) 4. ÁÖÀΰú Á¾. ³ëµ¿ÀÇ ´ÙÀ½ ºÐÈ­´Â Á¤º¹ÀÚ¿Í ÇÇÁ¤º¹ÀÚÀÇ °ü°è¿¡¼­ »ý°Ü³µ´Âµ¥, ÀÌ°ÍÀº Àΰ£ÀÇ ³ë¿¹ Á¦µµ°¡ ½ÃÀÛµÈ °ÍÀ» ÀǹÌÇß´Ù.
4. Master and slave. The next differentiation of labor grew out of the relations of the conqueror to the conquered, and that meant the beginning of human slavery.
69:3.8 (774.7) 5. ´Ù¾çÇÑ ½Åü ¹× Á¤½Å ÀÚÁú¿¡ ±âÃʸ¦ µÐ ºÐÈ­. »ç¶÷ÀÇ Å¸°í³­ Â÷ÀÌ°¡ ³ëµ¿ÀÇ °è¼ÓµÈ ºÐ¾÷À» À¯¸®ÇÏ°Ô ¸¸µé¾ú´Ù. ¸ðµç Àΰ£Àº ¶È°°ÀÌ Å¾Áö ¾Ê´Â´Ù.
5. Differentiation based on diverse physical and mental endowments. Further divisions of labor were favored by the inherent differences in men; all human beings are not born equal.
69:3.9 (774.8) »ê¾÷¿¡¼­ ÃʱâÀÇ Àü¹®°¡´Â ºÎ½Ëµ¹ ¹þ±â´Â ÀÚ¿Í ¼®°øÀ̾ú°í, ±× ´ÙÀ½¿¡´Â ´ëÀåÀåÀÌ°¡ µÚµû¶ú´Ù. ±× µÚ¿¡ Áý´ÜÀÇ Àü¹®È­°¡ »ý°å´Ù. ¿Â °¡Á·°ú ¾¾Á·ÀÌ ¾î¶² Á¾·ùÀÇ ³ëµ¿¿¡ Á¾»çÇß´Ù. ºÎÁ·ÀÇ ÁÖ¼ú»ç¸¦ Á¦Ãijõ°í, °¡Àå ÀÏÂï ÀÖ¾ú´ø »çÁ¦ °è±Þ Áß¿¡ Çϳª´Â Ä® ¸¸µå´Â Àü¹®°¡µéÀÇ Áý´ÜÀ» ¹Ì½ÅÀ¸·Î ³ôÀÌ ¼¶°å±â ¶§¹®¿¡ »ý°Ü³µ´Ù.
The early specialists in industry were the flint flakers and stonemasons; next came the smiths. Subsequently group specialization developed; whole families and clans dedicated themselves to certain sorts of labor. The origin of one of the earliest castes of priests, apart from the tribal medicine men, was due to the superstitious exaltation of a family of expert swordmakers.
69:3.10 (774.9) »ê¾÷¿¡¼­ óÀ½ Áý´Ü Àü¹®°¡´Â µ¹¼Ò±Ý ¼öÃâ»ó°ú µµ°ø(Ô¶Íï)À̾ú´Ù. ¿©ÀÚ´Â Æò¹üÇÑ ¿ÀÁö±×¸©À» ¸¸µé¾ú°í ³²ÀÚ´Â È­·ÁÇÑ °ÍÀ» ¸¸µé¾ú´Ù. ¾î¶² ºÎÁ· »çÀÌ¿¡¼­´Â ¿©ÀÚ°¡ ¹Ù´ÀÁúÇÏ°í õÀ» ®°í, ´Ù¸¥ ºÎÁ·¿¡¼­´Â ³²ÀÚ°¡ ±× ÀÏÀ» Çß´Ù.
The first group specialists in industry were rock salt exporters and potters. Women made the plain pottery and men the fancy. Among some tribes sewing and weaving were done by women, in others by the men.
69:3.11 (774.10) ÃʱâÀÇ »óÀÎÀº ¿©ÀÚ¿´´Âµ¥, ¿©Àڴ øÀÚ·Î °í¿ëµÇ¾ú°í »ó¾÷À» ºÎ¾÷(Üùåö)À¸·Î Çß´Ù. À̳» ¹«¿ªÀÌ È®´ëµÇ°í, ¿©ÀÚ´Â Áß°³ÀΡªÁ߸ÅÀΡªÀ¸·Î ÇൿÇß´Ù. ±×¸®°í ³ª¼­ »óÀÎ °è±ÞÀÌ ³ªÅ¸³µ°í, ±×µéÀÌ ºÀ»çÇÑ ´ë°¡·Î ¼ö¼ö·á, °ð ÀÌÀÍÀ» ¹Þ¾Ò´Ù. Áý´ÜÀÇ ¹°¹° ±³È¯ÀÌ ¼ºÀåÇÑ °ÍÀº »ó¾÷À¸·Î ¹ßÀüÇß°í, »óÇ° ±³È¯¿¡ µÚÀ̾ ±â¼ú ³ëµ¿ÀÚÀÇ ±³È¯ÀÌ »ý°å´Ù.
The early traders were women; they were employed as spies, carrying on commerce as a side line. Presently trade expanded, the women acting as intermediaries-jobbers. Then came the merchant class, charging a commission, profit, for their services. Growth of group barter developed into commerce; and following the exchange of commodities came the exchange of skilled labor.

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4. ¹«¿ªÀÇ ½ÃÀÛ

69:4.1 (775.1) ¿©ÀÚ¸¦ »ç·ÎÀâ¾Æ¼­ Ä¡¸£´Â °áÈ¥ ´ÙÀ½¿¡ °è¾à °áÈ¥ÀÌ µû¶ú´ø °Íó·³, ħ°øÀ¸·Î »ý±ä ¾àÅ» µÚ¿¡´Â ¹°¹° ±³¿ªÀÌ µÚµû¶ú´Ù. ±×·¯³ª ¸»¾øÀÌ ¹°¹° ±³È¯À» ÇÏ´Â ÃʱâÀÇ °ü½À°ú ÈÄÀÏ¿¡ Çö´ëÀÇ ±³È¯ ¹æ¹ýÀ¸·Î ¹«¿ªÇÏ´Â »çÀÌ¿¡ ÇØÀû(ú­îä) ÇàÀ§°¡ ¿À·§µ¿¾È °è¼ÓµÇ¾ú´Ù.

4. The Beginnings of Trade

Just as marriage by contract followed marriage by capture, so trade by barter followed seizure by raids. But a long period of piracy intervened between the early practices of silent barter and the later trade by modern exchange methods.

69:4.2 (775.2) ¹«Àå(Ùëíû)ÇÑ ¹«¿ª»óµéÀÌ Ã³À½ ¹°¹° ±³È¯À» ÇßÀ¸¸ç, ±×µéÀº Áß°£ ÁöÁ¡¿¡ ¹°°ÇÀ» ³õ¾Æ µÎ°ï Çß´Ù. ¿©ÀÚµéÀÌ Ã³À½À¸·Î ½ÃÀåÀ» ¿­¾ú°í, ¿©ÀÚ´Â ¾ÆÁÖ ÀÏÂïºÎÅÍ ÀÖ¾ú´ø »óÀÎ(ßÂìÑ)À̾ú´Âµ¥, ÀÌ´Â ±×µéÀÌ Áü²ÛÀ̾ú±â ¶§¹®ÀÌ´Ù. ³²ÀÚ´Â ¹«»ç(ÙëÞÍ)¿´´Ù. ¾ÆÁÖ ÀÏÂïºÎÅÍ ¹«¿ª °è»ê´ë°¡ ¹ß´ÞµÇ¾ú°í, ÀÌ°ÍÀº »óÀεéÀÌ ¹«±â·Î ¼­·Î ¼ÕÀÌ ¹ÌÄ¡Áö ¸øÇϵµ·Ï ÃæºÐÈ÷ ³ÐÀº º®À̾ú´Ù.
The first barter was conducted by armed traders who would leave their goods on a neutral spot. Women held the first markets; they were the earliest traders, and this was because they were the burden bearers; the men were warriors. Very early the trading counter was developed, a wall wide enough to prevent the traders reaching each other with weapons.
69:4.3 (775.3) ¸»¾øÀÌ ¹°¹° ±³È¯À» À§Çؼ­ ¸Ã±ä ¹°Ç°À» ÁöÅ°·Á°í ÁÖ¹°ÀÌ »ç¿ëµÇ¾ú´Ù. ±×·¯ÇÑ ½ÃÀåÀº µµµÏ¸ÂÀ» ¿°·Á°¡ ¾ø¾ú´Ù. ¹°¹° ±³È¯À» Çϰųª »çÁö ¾ÊÀ¸¸é ¾Æ¹«°Íµµ ¿Å°ÜÁöÁö ¾Ê°ï Çß´Ù. ÁÖ¹°ÀÌ ÁöÅ°°í ÀÖÀ¸¸é »óÇ°Àº ¾ðÁ¦³ª ¾ÈÀüÇß´Ù. ÃʱâÀÇ »óÀÎÀº ÀÚ½ÅÀÇ ºÎÁ· ¾È¿¡¼­ ¸é¹ÐÇÏ°Ô Á¤Á÷ÇßÁö¸¸, ¸Õ µ¥¼­ ¿Â ³¸¼± »ç¶÷À» ¼ÓÀÌ´Â °ÍÀº ±¦Âú°Ô ¿©°å´Ù. ÃʱâÀÇ È÷ºê¸®ÀÎÁ¶Â÷ À̹æÀΰú °Å·¡ÇÏ´Â µ¥ ´Ù¸¥ À±¸® ±ÔÁ¤À» ÀÎÁ¤Çß´Ù.
A fetish was used to stand guard over the deposits of goods for silent barter. Such market places were secure against theft; nothing would be removed except by barter or purchase; with a fetish on guard the goods were always safe. The early traders were scrupulously honest within their own tribes but regarded it as all right to cheat distant strangers. Even the early Hebrews recognized a separate code of ethics in their dealings with the gentiles.
69:4.4 (775.4) »ç¶÷µéÀÌ ¹«ÀåÇÏÁö ¾Ê°í ½Å¼ºÇÑ ½ÃÀå¿¡¼­ ¸¸³ª±â Àü¿¡, ¿À·£ ¼¼¿ù µ¿¾È ¸»¾ø´Â ¹°¹° ±³È¯ÀÌ °è¼ÓµÇ¾ú´Ù. ¹Ù·Î ÀÌ·± ÀåÅʹ ù ¼º¼Ò(á¡á¶)ÀÇ ÀÚ¸®°¡ µÇ¾ú°í, ¾î¶² ³ª¶ó¿¡¼­´Â ³ªÁß¿¡ ¡°Çdz­ÀÇ µµ½Ã¡±·Î ¾Ë·ÁÁ³´Ù. ¾î¶² Çdz­ÀÚ°¡ ½ÃÀå¿¡ ´Ù´Ù¶óµµ ±×´Â ¾ÈÀüÇß°í, °ø°Ý¹ÞÀ» ¿°·Á°¡ ¾ø¾ú´Ù.
For ages silent barter continued before men would meet, unarmed, on the sacred market place. These same market squares became the first places of sanctuary and in some countries were later known as "cities of refuge." Any fugitive reaching the market place was safe and secure against attack.
69:4.5 (775.5) óÀ½ÀÇ Àú¿ïÃß´Â ¹Ð¾Ë°ú ±âŸ °î½ÄÀÇ ³®¾ËÀ̾ú´Ù. ±³È¯ÀÇ Ã³À½ ¸Åü´Â ¹°°í±â³ª ¿°¼Ò¿´´Ù. ³ªÁß¿¡ ¼Û¾ÆÁö°¡ ¹°¹° ±³È¯ÀÇ ´ÜÀ§°¡ µÇ¾ú´Ù.
The first weights were grains of wheat and other cereals. The first medium of exchange was a fish or a goat. Later the cow became a unit of barter.
69:4.6 (775.6) Çö´ëÀÇ ±ÛÀÚ´Â ÃʱâÀÇ »ó¾÷ ±â·Ï¿¡¼­ »ý°Ü³µ´Ù. »ç¶÷ÀÇ Ã³À½ ¹®¼­´Â Àå»ç¸¦ ¼±ÀüÇÏ´Â ±â·Ï, ¼Ò±Ý ±¤°í¿´´Ù. Ãʱ⿡ ÀÖ´ø ¸¹Àº ÀüÀïÀº ºÎ½Ëµ¹¤ý¼Ò±Ý¤ý±Ý¼Ó°ú °°Àº õ¿¬ ¸ÅÀå¹° ¶§¹®¿¡ ÀϾ´Ù. ¸Ç óÀ½ ¸ÎÀº °ø½Ä(ÍëãÒ) ºÎÁ· Á¶¾àÀº ¼Ò±Ý ¸ÅÀå¹°À» ºÎÁ·µé »çÀÌ¿¡ °°ÀÌ ¾²´Â °Í°ú °ü°èµÇ¾ú´Ù. ÀÌ·± Á¶¾à Àå¼Ò´Â Ä£ÀýÇÏ°í ÆòÈ­·Ó°Ô »ý°¢À» ±³È¯ÇÏ°í ¿©·¯ ºÎÁ·ÀÌ ¼­·Î ¼¯ÀÌ´Â ±âȸ¸¦ ¸¶·ÃÇØ ÁÖ¾ú´Ù.
Modern writing originated in the early trade records; the first literature of man was a trade-promotion document, a salt advertisement. Many of the earlier wars were fought over natural deposits, such as flint, salt, and metals. The first formal tribal treaty concerned the intertribalizing of a salt deposit. These treaty spots afforded opportunity for friendly and peaceful interchange of ideas and the intermingling of various tribes.
69:4.7 (775.7) ±Û¾²±â´Â ¡°¼Ò½Ä ¸·´ë±â,¡± ¸ÅµìÁø ²ö, ±×¸²À¸·Î ±â·ÏÇϱâ, »óÇü ¹®ÀÚ, Á¶°¡ºñ ¶ìÀÇ ´Ü°è¸¦ °ÅÃļ­ ÃʱâÀÇ »ó¡ ¾ËÆĺª±îÁö ¹ßÀüÇß´Ù. ¼Ò½Ä(á¼ãÓ) º¸³»±â´Â ¿ø½ÃÀûÀÎ ¿¬±â(æÕѨ) ½ÅÈ£·ÎºÎÅÍ, ´Þ¸®´Â »ç¶÷, µ¿¹° Ÿ´Â »ç¶÷, ö·Î, ºñÇà±â±îÁö, ±×¸®°í Àüº¸¤ýÀüÈ­, ¹«¼± Åë½Å¿¡ À̸£±â±îÁö ÁøÈ­Çß´Ù.
Writing progressed up through the stages of the "message stick," knotted cords, picture writing, hieroglyphics, and wampum belts, to the early symbolic alphabets. Message sending evolved from the primitive smoke signal up through runners, animal riders, railroads, and airplanes, as well as telegraph, telephone, and wireless communication.
69:4.8 (775.8) °í´ëÀÇ »óÀÎÀÌ »õ·Î¿î »ý°¢°ú °³·®µÈ ¹æ¹ýÀ» »ç¶÷ »ç´Â ¼¼»óÀ» µ¹¾Æ´Ù´Ï¸ç ¿Å°å´Ù. ¸ðÇè°ú ¿¬°áÇÏ¿©, »ó¾÷Àº ŽÇè°ú ¹ß°ßÀ¸·Î À̲ø¾ú´Ù. ±×¸®°í ÀÌ ¸ðµÎ°¡ ¼ö¼ÛÀ» ³º¾Ò´Ù. »ó¾÷Àº ¹®È­ÀÇ ±³·ù¸¦ Á¶ÀåÇÔÀ¸·Î »ç¶÷À» ¹®¸íÈ­½ÃÅ°´Â ÁÁÀº µµ±¸¿´´Ù.
New ideas and better methods were carried around the inhabited world by the ancient traders. Commerce, linked with adventure, led to exploration and discovery. And all of these gave birth to transportation. Commerce has been the great civilizer through promoting the cross-fertilization of culture.

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5. ÀÚº»ÀÇ ½ÃÀÛ

69:5.1 (775.9) ÀÚº»Àº ¿À´ÃÀ» Æ÷±âÇÏ°í ¾Õ³¯À» À§ÇÏ¿© ³ëµ¿À» ÀÌ¿ëÇÏ´Â °ÍÀÌ´Ù. ÀúÃàÀº À¯ÁöÇÏ°í »ì¾Æ³²±â À§ÇÑ ÀÏÁ¾ÀÇ º¸ÇèÀÌ´Ù. ¸ÔÀ» °ÍÀÇ ÀúÀåÀº ÀÚÁ¦(í»ð¤)¸¦ °³¹ß½ÃÄ×°í, ÀÚº»°ú ³ëµ¿ÀÇ Ã¹ ¹®Á¦¸¦ ¸¸µé¾î³Â´Ù. ¸ÔÀ» °ÍÀ» °¡Áø »ç¶÷Àº, °­µµ·ÎºÎÅÍ À̸¦ º¸È£ÇÒ ¼ö¸¸ ÀÖ´Ù¸é, ¸ÔÀ» °ÍÀÌ ¾ø´Â »ç¶÷º¸´Ù ¶Ñ·ÇÇÑ ÀåÁ¡À» °¡Á³´Ù.

5. The Beginnings of Capital

Capital is labor applied as a renunciation of the present in favor of the future. Savings represent a form of maintenance and survival insurance. Food hoarding developed self-control and created the first problems of capital and labor. The man who had food, provided he could protect it from robbers, had a distinct advantage over the man who had no food.

69:5.2 (775.10) ÃʱâÀÇ ÀºÇà°¡´Â ºÎÁ·¿¡¼­ ¿ë°¨ÇÑ »ç¶÷À̾ú´Ù. ±×´Â Áý´ÜÀÇ ±ÍÁßÇ°À» ¸Ã¾Æ¼­ °¡Áö°í ÀÖ¾ú°í, ÇÑÆí °ø°ÝÀ» ¹Þ¾ÒÀ» °æ¿ì¿¡ ¾¾Á· ÀüºÎ°¡ ±×ÀÇ ¿ÀµÎ¸·À» ¹æ¾îÇÏ°ï Çß´Ù. ÀÌó·³ °³ÀÎÀÇ ÀÚº»°ú Áý´Ü Àç»êÀÇ ÃàÀûÀº À̳» ±º´ë Á¶Á÷À¸·Î À̲ø¾ú´Ù. óÀ½¿¡ ±×·¯ÇÑ ¿¹¹æÃ¥Àº ¹Ù±ùÀÇ Ä§°øÀÚµé·ÎºÎÅÍ Àç»êÀ» ¹æ¾îÇÏ·Á°í °í¾ÈµÇ¾úÁö¸¸, ³ªÁß¿¡´Â ÀÌ¿ô ºÎÁ·ÀÇ Àç»ê°ú Àç¹°À» ħ·«Çϱ⠽ÃÀÛÇÔÀ¸·Î ±º´ë Á¶Á÷À» ¿¬½À½ÃÅ°´Â °ÍÀÌ °ü½ÀÀÌ µÇ¾ú´Ù.
The early banker was the valorous man of the tribe. He held the group treasures on deposit, while the entire clan would defend his hut in event of attack. Thus the accumulation of individual capital and group wealth immediately led to military organization. At first such precautions were designed to defend property against foreign raiders, but later on it became the custom to keep the military organization in practice by inaugurating raids on the property and wealth of neighboring tribes.
69:5.3 (776.1) ÀÚº»ÀÇ ÃàÀûÀ¸·Î À̲ö ±âº» ¿å±¸´Â ´ÙÀ½°ú °°´Ù:
The basic urges which led to the accumulation of capital were:
69:5.4 (776.2) 1. ¹è°íÇÄ¡ª¼±°ß°ú ¿¬°áµÈ´Ù. ¸ÔÀ» °ÍÀ» ÀúÃàÇÏ°í º¸Á¸ÇÏ´Â °ÍÀº ¾Õ³¯ÀÇ Çʿ並 À§Çؼ­ ÁغñÇÏ´Â ÃæºÐÇÑ ¼±°ßÀÌ ÀÖ´Â »ç¶÷µé¿¡°Ô ±Ç·Â°ú À§¾ÈÀ» ¶æÇß´Ù. ½Ä·®ÀÇ ÀúÀåÀº ±â±Ù°ú Àç³­¿¡ ´ëºñÇÏ¿© ÀûÀýÇÑ º¸ÇèÀ̾ú´Ù. ±×¸®°í ¿ø½ÃÀÇ µµ´ö °ü½À Àüü°¡ Á¤¸»·Î, »ç¶÷ÀÌ ¿À´Ãº¸´Ù ³»ÀÏÀ» Áß¿ä½ÃÇÏ´Â °ÍÀ» µµ¿ì·Á°í °í¾ÈµÇ¾î ÀÖ´Ù.
1.Hunger-associated with foresight. Food saving and preservation meant power and comfort for those who possessed sufficient foresight thus to provide for future needs. Food storage was adequate insurance against famine and disaster. And the entire body of primitive mores was really designed to help man subordinate the present to the future.
69:5.5 (776.3) 2. °¡Á· »ç¶û¡ª°¡Á·ÀÌ ÇÊ¿äÇÑ °ÍÀ» ¸¶·ÃÇØ ÁÖ·Á´Â ¼Ò¸Á. ÀÚº»Àº ¾Õ³¯ÀÇ Çʿ並 º¸ÀåÇϱâ À§ÇÏ¿© ¿À´ÃÀÇ ¿å±¸°¡ °­¿äÇϴµ¥µµ Àç»êÀ» ÀúÃàÇÏ´Â °ÍÀÌ´Ù. ÀÌ ¾Õ³¯ÀÇ ÇÊ¿äÀÇ ¾ó¸¶Å­Àº »ç¶÷ÀÇ ÀÚ¼Õ°ú »ó°üÀÌ ÀÖÀ»Áö ¸ð¸¥´Ù.
2. Love of family-desire to provide for their wants. Capital represents the saving of property in spite of the pressure of the wants of today in order to insure against the demands of the future. A part of this future need may have to do with one's posterity.
69:5.6 (776.4) 3. Ç㿵½É¡ª»ç¶÷ÀÌ Àç»ê ÃàÀûÇÑ °ÍÀ» µå·¯³»°í ½ÍÀº ¸¶À½. ¿©¹úÀÇ ¿ÊÀº Ź¿ùÀ» ³ªÅ¸³»´Â ù Ç¥½ÃÀÇ Çϳª¿´´Ù. ¼öÁýÇÏ´Â Ç㿵Àº ÀÏÂïºÎÅÍ »ç¶÷ÀÇ ÀÚÁ¸½ÉÀ» ²ø¾ú´Ù.
3. Vanity-longing to display one's property accumulations. Extra clothing was one of the first badges of distinction. Collection vanity early appealed to the pride of man.
69:5.7 (776.5) 4. ÁöÀ§¡ªµ·À¸·Î »çȸ ¹× Á¤Ä¡Àû À§½ÅÀ» »ç·Á´Â ¿­½É. »ó¾÷È­µÈ ±ÍÁ·µéÀÌ ÀÏÂïºÎÅÍ »ý°Ü³µ°í, ±ÍÁ· °è±Þ¿¡ ³¢´Â °ÍÀº ¿ÕÁ·¿¡°Ô ¹«½¼ Ưº°ÇÑ ºÀ»ç¸¦ ÇØÁÖ´Â µ¥ ´Þ·Á Àֱ⵵ ÇÏ°í, ¶Ç´Â ¼ÖÁ÷ÇÏ°Ô µ·À» ³½ ´ñ°¡·Î Çã¶ôµÇ±âµµ Çß´Ù.
4. Position-eagerness to buy social and political prestige. There early sprang up a commercialized nobility, admission to which depended on the performance of some special service to royalty or was granted frankly for the payment of money.
69:5.8 (776.6) 5. ±Ç·Â¡ªÁÖÀÎÀÌ µÇ·Á´Â °¥¸Á. »ç¶÷À» ³ë¿¹·Î ¸¸µå´Â ¼ö´ÜÀ¸·Î¼­ ±ÍÁßÇ°ÀÇ ÀÓ´ë°¡ ÇàÇØÁ³´Âµ¥, 1³â¿¡ 100ÆÛ¼¾Æ®°¡ ¿¾ ½ÃÀý¿¡ ÀÌÀÚÀ²À̾ú´Ù. ´ë±Ý¾÷ÀÚ´Â Ç×»ó ºúÁø ÀÚµéÀÇ ¶¼¸¦ ¸¸µé¾î ÀÚ½ÅÀÌ ¿ÕÀÌ µÇ¾ú´Ù. Á¾µéÀº ¾ÆÁÖ Ãʱâ ÇüÅÂÀÇ ÃàÀûÇÑ Àç»êÀ̾ú°í, ¿¾³¯¿¡´Â ºú ¶§¹®¿¡ »ý±ä Á¾»ìÀÌ´Â Á×Àº µÚ¿¡ ¸öÀ» ÅëÁ¦Çϱâ±îÁö ¿¬ÀåµÇ¾ú´Ù.
5. Power-the craving to be master. Treasure lending was carried on as a means of enslavement, one hundred per cent a year being the loan rate of these ancient times. The moneylenders made themselves kings by creating a standing army of debtors. Bond servants were among the earliest form of property to be accumulated, and in olden days debt slavery extended even to the control of the body after death.
69:5.9 (776.7) 6. Á×Àº ÀÚÀÇ ±Í½ÅÀ» µÎ·Á¿öÇÏ´Â °Í¡ªº¸È£¸¦ ¹ÞÀ¸·Á°í »çÁ¦¿¡°Ô ³»´Â ¿ä±Ý. ´ÙÀ½ »ý¸íÀ» °ÅÃļ­ ±×µéÀÌ ³ª¾Æ°¡´Â °ÍÀ» ½±°Ô ¸¸µé±â À§ÇÏ¿© Àç»êÀ» ¾²´Â ¸ñÀûÀ¸·Î, »ç¶÷µéÀº ÀÏÂïºÎÅÍ »çÁ¦µé¿¡°Ô Á×À½À» À§ÇÑ ¼±¹°À» Áֱ⠽ÃÀÛÇß´Ù. ÀÌ·¸°Ô »çÁ¦µéÀº ¾ÆÁÖ ºÎÀÚ°¡ µÇ¾ú°í, °í´ë¿¡ À¸¶ä°¡´Â ÀÚº»°¡¿´´Ù.
6. Fear of the ghosts of the dead-priest fees for protection. Men early began to give death presents to the priests with a view to having their property used to facilitate their progress through the next life. The priesthoods thus became very rich; they were chief among ancient capitalists.
69:5.10 (776.8) 7. ¼º¿å¡ª¾Æ³»¸¦ Çϳª ¶Ç´Â ¿©·µ °¡Áö·Á´Â ¿å±¸. ³²ÀÚ°¡ óÀ½À¸·Î ÇÑ Àå»çÀÇ ÇüÅ´ ¿©ÀÚ ±³È¯À̾ú°í, ÀÌ°ÍÀº ¸»À» ÆÄ´Â °Íº¸´Ù ÈξÀ ¾Õ¼¹´Ù. ±×·¯³ª ¼º(àõ) ³ë¿¹ÀÇ ¸Å¸Å´Â °áÄÚ »çȸ¸¦ Áøº¸½ÃÅ°Áö ¾Ê¾Ò´Ù. ±×·¯ÇÑ Àå»ç´Â ¹ÎÁ·ÀÇ Ä¡¿åÀ̾ú°í, Áö±Ýµµ ±×·¯Çѵ¥, ÀÌ´Â ÇѲ¨¹ø¿¡ ±× Àå»ç°¡ °¡Á· »ýÈ°ÀÇ ¹ßÀüÀ» ¹æÇØÇÏ°í, ¿ì¼öÇÑ ¹ÎÁ·µéÀÇ »ý¹°ÇÐÀû °Ç°­À» ÇØÃƱ⠶§¹®ÀÌ´Ù.
7. Sex urge-the desire to buy one or more wives. Man's first form of trading was woman exchange; it long preceded horse trading. But never did the barter in sex slaves advance society; such traffic was and is a racial disgrace, for at one and the same time it hindered the development of family life and polluted the biologic fitness of superior peoples.
69:5.11 (776.9) 8. ¼ö¸¹Àº ÇüÅÂÀÇ ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·. ºÎ(Ý£)°¡ ±Ç·ÂÀ» ÁÖ´Ï±î ´õ·¯´Â ºÎ¸¦ Ãß±¸Çß°í, ´õ·¯´Â Àç»êÀÌ Æí¾ÈÇÑ »ýÈ°À» ¶æÇϱ⠶§¹®¿¡ Àç»êÀ» À§ÇÏ¿© ¼ö°íÇß´Ù. ÃʱâÀÇ »ç¶÷Àº (±×¸®°í ÈÄÀÏÀÇ ¾î¶² »ç¶÷µéµµ) Àç»êÀ» »çÄ¡Ç°¿¡ ÇìÇÁ°Ô ¾²´Â °æÇâÀÌ ÀÖ¾ú´Ù. ÃëÇÏ°Ô ÇÏ´Â ¹°Ç°°ú ¸¶¾àÀº ¿ø½Ã Á¾Á·µéÀÇ Èï¹Ì¸¦ ²ø¾ú´Ù.
8. Numerous forms of self-gratification. Some sought wealth because it conferred power; others toiled for property because it meant ease. Early man (and some later-day ones) tended to squander his resources on luxury. Intoxicants and drugs intrigued the primitive races.
69:5.12 (776.10) ¹®¸íÀÌ ¹ßÀüÇÔ¿¡ µû¶ó¼­ »ç¶÷µéÀº ÀúÃàÇÏ´Â »õ·Î¿î µ¿±â¸¦ ¾ò¾ú´Ù. ÃÖÃÊÀÇ ¹è°íÇÄ À§¿¡, »õ·Î¿î ¿å±¸°¡ »¡¸® ºÒ¾î³µ´Ù. ºó°ïÀ» ¾ÆÁÖ ½È¾îÇؼ­, Á×¾úÀ» ¶§ ºÎÀڵ鸸 õ±¹À¸·Î ¹Ù·Î °£´Ù°í »ý°¢µÇ¾ú´Ù. Àç»êÀ» ¾ÆÁÖ ¼ÒÁßÈ÷ ¿©°Ü¼­, Çã¼¼ºÎ¸®´Â ÀÜÄ¡´Â »ç¶÷ÀÇ À̸§¿¡¼­ ºÒ¸í¿¹¸¦ Áö¿ö¹ö¸®°ï Çß´Ù.
As civilization developed, men acquired new incentives for saving; new wants were rapidly added to the original food hunger. Poverty became so abhorred that only the rich were supposed to go direct to heaven when they died. Property became so highly valued that to give a pretentious feast would wipe a dishonor from one's name.
69:5.13 (777.1) Àç»êÀÇ ÃàÀûÀº ÀÏÂïºÎÅÍ »çȸÀûÀ¸·Î Ź¿ùÇÔÀ» °¡¸®Å°´Â »ó¡ÀÌ µÇ¾ú´Ù. ¾î¶² ºÎÁ·¿¡¼­´Â, °³ÀεéÀÌ ¾î¶² ÈÞÀÏ¿¡ Å¿ì°Å³ª µ¿·á ºÎÁ· »ç¶÷µé¿¡°Ô °ÅÀú ³ª´©¾î ÁÜÀ¸·Î °¨¸íÀ» ÁÖ·Á°í ¸î ³â µ¿¾È Àç»êÀ» ½×°ï Çß´Ù. ÀÌ°ÍÀº ±×µéÀ» À§´ëÇÑ »ç¶÷À¸·Î ¸¸µé¾ú´Ù. Çö´ëÀÇ ¹ÎÁ·µéµµ ¾Æ³¦¾øÀÌ Å©¸®½º¸¶½º ¼±¹°À» ³ª´©¾î Áָ鼭 Èïû°Å¸®¸ç, ÇÑÆí ºÎÀÚµéÀº Å« ¹Ú¾Ö ¹× ±³À° ±â°ü¿¡ ±âºÎÇÑ´Ù. »ç¶÷ÀÇ ¹æ¹ýÀº ´Ù¸£Áö¸¸, ±× ¼ºÇâÀº ¾ÆÁÖ º¯ÇÏÁö ¾ÊÀº ä·Î ³²¾Æ ÀÖ´Ù.
Accumulations of wealth early became the badge of social distinction. Individuals in certain tribes would accumulate property for years just to create an impression by burning it up on some holiday or by freely distributing it to fellow tribesmen. This made them great men. Even modern peoples revel in the lavish distribution of Christmas gifts, while rich men endow great institutions of philanthropy and learning. Man's technique varies, but his disposition remains quite unchanged.
69:5.14 (777.2) ±×·¯³ª ¿¾³¯ÀÇ ¸¹Àº ºÎÀÚ°¡ ±×ÀÇ Àç¹°À» Ž³»´Â ÀÚ¿¡°Ô ÇÇ»ìµÇ´Â µÎ·Á¿ò ¶§¹®¿¡ ¸¹Àº Àç»êÀ» ³ª´©¾î ÁÖ¾ú´Ù´Â °ÍÀ» ±â·ÏÇØ¾ß °øÆòÇÏ´Ù. ºÎÀ¯ÇÑ »ç¶÷µéÀº Àç»êÀ» °æ½ÃÇÏ´Â °ÍÀ» º¸ÀÌ·Á°í, º¸Åë ³ë¿¹ ¸î½Ê ¸íÀ» Àâ¾Æ ¹ÙÃÆ´Ù.
But it is only fair to record that many an ancient rich man distributed much of his fortune because of the fear of being killed by those who coveted his treasures. Wealthy men commonly sacrificed scores of slaves to show disdain for wealth.
69:5.15 (777.3) ÀÚº»Àº »ç¶÷À» Çعæ½ÃÅ°´Â °æÇâÀÌ ÀÖÁö¸¸, ÀÚº»Àº »çȸ ¹× »ê¾÷ Á¶Á÷À» Å©°Ô º¹ÀâÇÏ°Ô ¸¸µé¾ú´Ù. ºÎ´çÇÑ ÀÚº»°¡µéÀÌ ÀÚº»À» ¾Ç¿ëÇÏ´Â °ÍÀº ÀÚº»ÀÌ Çö´ë »ê¾÷ »çȸÀÇ ±âÃʶó´Â »ç½ÇÀ» ¾ø¾ÖÁö ¾Ê´Â´Ù. ÀÚº»°ú ¹ß¸íÀ» ÅëÇؼ­ Áö±Ý ¼¼´ë´Â ¶¥¿¡¼­ ÀÌÀü¿¡ ÀÖ´ø ¾î¶² ¼¼´ëº¸´Ùµµ ´õ ³ôÀº Á¤µµÀÇ ÀÚÀ¯¸¦ ´©¸°´Ù. ÀÌ°ÍÀ» »ý°¢ ¾ø°í À̱âÀûÀÎ °ü¸®ÀÚµéÀÌ ÀÚº»À» ¸¹ÀÌ ¾Ç¿ëÇÏ´Â °ÍÀ» Á¤´çÈ­ÇÏ·Á´Â °ÍÀÌ ¾Æ´Ï¶ó, ÇϳªÀÇ »ç½Ç·Î¼­ ±â·ÏÇÑ´Ù.
Though capital has tended to liberate man, it has greatly complicated his social and industrial organization. The abuse of capital by unfair capitalists does not destroy the fact that it is the basis of modern industrial society. Through capital and invention the present generation enjoys a higher degree of freedom than any that ever preceded it on earth. This is placed on record as a fact and not in justification of the many misuses of capital by thoughtless and selfish custodians.

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6. ºÒ°ú ¹®¸íÀÇ °ü°è

69:6.1 (777.4) ¿ø½Ã »çȸ´Â ³×¡ª»ê¾÷¤ý±ÔÁ¦¤ýÁ¾±³¤ý±º»ç¡ªºÐ°ú¿Í ÇÔ²² ºÒ¤ýµ¿¹°¤ý³ë¿¹¤ýÀç»êÀ» µµ±¸·Î ¾¸À¸·Î »ý°Ü³µ´Ù.

6. Fire in Relation to Civilization

Primitive society with its four divisions-industrial, regulative, religious, and military-rose through the instrumentality of fire, animals, slaves, and property.

69:6.2 (777.5) ºÒÀ» ÇÇ¿ì´Â °ÍÀº, ÇÑ °ÉÀ½¿¡, ¾ðÁ¦±îÁö³ª »ç¶÷°ú µ¿¹°À» ±¸º°Çß´Ù. ºÒÀº Àΰ£ÀÇ ±âº» ¹ß¸í, °ð ¹ß°ßÀÌ´Ù. ¸ðµç µ¿¹°ÀÌ ºÒÀ» ¹«¼­¿öÇ߱⠶§¹®¿¡, ºÒÀº »ç¶÷À¸·Î ÇÏ¿©±Ý ¶¥¿¡¼­ ¸Ó¹«¸¦ ¼ö ÀÖ°Ô ÇÏ¿´´Ù. ºÒÀº Àú³á¶§ »çȸÀû ±³Á¦¸¦ ºÏµ¸¾Ò´Ù. ºÒÀº ÃßÀ§¿Í µéÁü½ÂÀ¸·ÎºÎÅÍ »ç¶÷À» º¸È£ÇßÀ» »Ó ¾Æ´Ï¶ó, ±Í½Å¿¡ ´ëÇÏ¿© ¹æ¾î Á¶Ä¡·Îµµ ¾²¿´´Ù. óÀ½¿¡´Â ¿­À» ¾ò±âº¸´Ù ºûÀ» ¹àÈ÷·Á°í ºÒÀÌ ¾²¿´´Ù. µÚ¶³¾îÁø ¸¹Àº ºÎÁ·Àº ºÒºûÀÌ ¹ã»õµµ·Ï ÀÖÁö ¾ÊÀ¸¸é ÀáÀ» ÀÚ·Á ÇÏÁö ¾Ê¾Ò´Ù.
Fire building, by a single bound, forever separated man from animal; it is the basic human invention, or discovery. Fire enabled man to stay on the ground at night as all animals are afraid of it. Fire encouraged eventide social intercourse; it not only protected against cold and wild beasts but was also employed as security against ghosts. It was at first used more for light than heat; many backward tribes refuse to sleep unless a flame burns all night.
69:6.3 (777.6) ºÒÀº »ç¶÷À» ±³È­½ÃÅ°´Â ÁÁÀº ¼ö´ÜÀ̾ú°í, ºÒÀ» ÀÒÁö ¾Ê°í Ÿ°í ÀÖ´Â ¸ñźÀ» ÀÌ¿ô¿¡°Ô ÁÜÀ¸·Î, »ç¶÷¿¡°Ô ¼ÕÇØ º¸Áö ¾Ê°í ³²¿¡°Ô ÀÌÀÍÀÌ µÇ´Â ¼ö´ÜÀ» ÁÖ¾ú´Ù. ¾î¸Ó´Ï³ª ¸ºµþÀÌ Áý¾ÈÀÇ ºÒÀ» µ¹º¸¾Ò°í, ºÒÀº »ç¶÷ÀÇ Ã¹ ¼±»ýÀ̾úÀ¸¸ç, °æ°èÇϴ ŵµ¿Í ½Å·Ú°¡ ¿ä±¸µÇ¾ú´Ù. ÃʱâÀÇ °¡Á¤Àº °Ç¹°ÀÌ ¾Æ´Ï¾úÁö¸¸, °¡Á·Àº ºÒ, °¡Á·ÀÇ È­·Î µÑ·¹¿¡ ¸ð¿´´Ù. ¾ÆµéÀÌ »õ ÁýÀ» Â÷·ÈÀ» ¶§, °¡Á·ÀÇ È­·Î·ÎºÎÅÍ È¶ºÒÀ» °¡Áö°í °¬´Ù.
Fire was a great civilizer, providing man with his first means of being altruistic without loss by enabling him to give live coals to a neighbor without depriving himself. The household fire, which was attended by the mother or eldest daughter, was the first educator, requiring watchfulness and dependability. The early home was not a building but the family gathered about the fire, the family hearth. When a son founded a new home, he carried a firebrand from the family hearth.
69:6.4 (777.7) ºÒÀ» ¹ß°ßÇÑ ¾Èµ·Àº ºÒÀ» ¿¹¹è ´ë»óÀ¸·Î ´Ù·ç±â¸¦ ÇÇÇßÁö¸¸, ±× ÈļÕÀÇ ´Ù¼ö´Â ºÒ²ÉÀ» ÇϳªÀÇ ÁÖ¹°À̳ª ¿µÀ¸·Î ¿©°å´Ù. ¾²·¹±â¸¦ Å¿ì·Á ÇÏÁö ¾Ê¾Ò±â ¶§¹®¿¡, ±×µéÀº ºÒÀÌ ÁÖ´Â À§»ýÀû ÀÌÀÍÀ» ¾òÁö ¸øÇß´Ù. ¿ø½ÃÀÎÀº ºÒÀ» ¹«¼­¿öÇß°í, ¾ðÁ¦³ª ºÒÀ» ±âºÐ ÁÁ°Ô °£Á÷ÇÏ·Á°í ÇßÀ¸¸ç, µû¶ó¼­ ÇâÀ» »Ñ·È´Ù. ¾î¶°ÇÑ »óȲ¿¡µµ ¿¾³¯ »ç¶÷µéÀº °áÄÚ ºÒ ¼Ó¿¡ ħÀ» ¹ñ°Å³ª, ¶Ç´Â ¾î¶² »ç¶÷°ú Ÿ°í ÀÖ´Â ºÒ »çÀÌ¿¡ Áö³ª°¡·Á ÇÏÁö ¾Ê¾Ò´Ù. ÃʱâÀÇ Àηù´Â ºÒÀ» ÁöÇÊ ¶§ ¾²´Â Ȳö±¤°ú ºÎ½Ëµ¹Á¶Â÷µµ ¼º½º·´°Ô ¿©°å´Ù.
Though Andon, the discoverer of fire, avoided treating it as an object of worship, many of his descendants regarded the flame as a fetish or as a spirit. They failed to reap the sanitary benefits of fire because they would not burn refuse. Primitive man feared fire and always sought to keep it in good humor, hence the sprinkling of incense. Under no circumstances would the ancients spit in a fire, nor would they ever pass between anyone and a burning fire. Even the iron pyrites and flints used in striking fire were held sacred by early mankind.
69:6.5 (777.8) ºÒÀ» ²ô´Â °ÍÀº ÁË¿´´Ù. ¿ÀµÎ¸·¿¡ ºÒÀÌ ºÙÀ¸¸é, Ÿµµ·Ï ³»¹ö·Á µÎ¾ú´Ù. ¼ºÀü°ú ¼º´ç¿¡ ÀÖ´Â ºÒÀº ½Å¼ºÇß°í, Çظ¶´Ù ¶Ç´Â ¾î¶² Àç³­ÀÌ ÀÖÀº µÚ¿¡ »õ ºÒÀ» ÁöÇÇ´Â °ü½ÀÀ» Á¦¿ÜÇÏ°í, °áÄÚ ºÒÀÌ ²¨Áöµµ·Ï ¹ö·ÁµÎÁö ¾Ê¾Ò´Ù. ¿©ÀÚµéÀÌ ÁýÀÇ ºÒÀ» °ü¸®Ç߱⠶§¹®¿¡, ¿©ÀÚµéÀº »çÁ¦·Î »ÌÇû´Ù.
It was a sin to extinguish a flame; if a hut caught fire, it was allowed to burn. The fires of the temples and shrines were sacred and were never permitted to go out except that it was the custom to kindle new flames annually or after some calamity. Women were selected as priests because they were custodians of the home fires.
69:6.6 (778.1) ºÒÀÌ ¾î¶»°Ô ½Åµé·ÎºÎÅÍ ³»·Á¿Ô´Â°¡¿¡ °üÇÑ ÃʱâÀÇ ½ÅÈ­´Â ¹ø°³·Î ºÒÀÌ ºÙ´Â °ÍÀ» ÁöÄѺ» µ¥¼­ »ý°å´Ù. ÃÊÀÚ¿¬ÀÇ ±â¿øÀÌ ÀÖ´Ù´Â ÀÌ »ý°¢Àº °ðÀå ¹èÈ­(ÛÈûý)·Î À̲ø¾ú°í, ºÒÀÇ ¼þ¹è´Â ¡°ºÒÀ» Áö³ª°¡´Â¡± °ü½ÀÀ¸·Î ¹ßÀüµÇ¾úÀ¸¸ç, ÀÌ´Â ¸ð¼¼ÀÇ ½ÃÀý±îÁö °è¼ÓµÈ dz½ÀÀ̾ú´Ù. Á×Àº µÚ¿¡ ºÒÀ» Áö³ª°£´Ù´Â °ü³äÀÌ ¾ÆÁ÷µµ ³²¾Æ ÀÖ´Ù. ºÒÀÇ ½ÅÈ­´Â Ãʱ⠽ÃÀý¿¡ ÁÁÀº ´Ü°á ¼ö´ÜÀ̾ú°í, ÆĽà ±³µµÀÇ »ó¡¿¡ ¾ÆÁ÷µµ ³²¾Æ ÀÖ´Ù.
The early myths about how fire came down from the gods grew out of the observations of fire caused by lightning. These ideas of supernatural origin led directly to fire worship, and fire worship led to the custom of "passing through fire," a practice carried on up to the times of Moses. And there still persists the idea of passing through fire after death. The fire myth was a great bond in early times and still persists in the symbolism of the Parsees.
69:6.7 (778.2) ºÒÀº ¸ÔÀ» °ÍÀ» ÀÍÇô ¸Ô°Ô ¸¸µé¾ú°í, ¡°³¯·Î ¸Ô´Â »ç¶÷¡±Àº ºñ¿ô´Â Ç¥ÇöÀÌ µÇ¾ú´Ù. ÀÍÈ÷´Â °ÍÀº À½½ÄÀ» ¼ÒÈ­ÇÏ´Â µ¥ ÇÊ¿äÇÑ ¿¡³ÊÁö ¼Ò¸ð¸¦ ÁÙ¿´°í, ±×·¡¼­ ÃʱâÀÇ Àΰ£¿¡°Ô »çȸÀû ¹®È­¸¦ °¡Áú ÈûÀ» ¾ó¸¶Å­ ³²°Ü ÁÖ¾ú´Ù. ÇÑÆí µ¿¹°ÀÇ »çÀ°Àº ½Ä·®ÀÇ È®º¸¿¡ ÇÊ¿äÇÑ ³ë·ÂÀ» ÁÙÀÓÀ¸·Î »çȸ È°µ¿À» ÇÒ ½Ã°£À» ¸¶·ÃÇØ ÁÖ¾ú´Ù.
Fire led to cooking, and "raw eaters" became a term of derision. And cooking lessened the expenditure of vital energy necessary for the digestion of food and so left early man some strength for social culture, while animal husbandry, by reducing the effort necessary to secure food, provided time for social activities.
69:6.8 (778.3) ºÒÀº ±Ý¼Ó ¼¼°ø(á¬Íï)ÀÇ ±æÀ» ¿­¾ú°í, ³ªÁß¿¡ Áõ±â µ¿·ÂÀÇ ¹ß°ß°ú ¿À´Ã³¯ Àü±âÀÇ »ç¿ëÀ¸·Î À̲ø¾ú´Ù´Â °ÍÀ» ±â¾ïÇØ¾ß ÇÑ´Ù.
It should be remembered that fire opened the doors to metalwork and led to the subsequent discovery of steam power and the present-day uses of electricity.

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7. µ¿¹° ÀÌ¿ë

69:7.1 (778.4) ¿ì¼± ù°·Î, µ¿¹° ¼¼°è Àüü°¡ »ç¶÷ÀÇ ÀûÀ̾ú´Ù. Àΰ£Àº ÀÚ½ÅÀ» Áü½ÂÀ¸·ÎºÎÅÍ º¸È£ÇÏ´Â °ÍÀ» ¹è¿ö¾ß Çß´Ù. óÀ½¿¡ »ç¶÷Àº µ¿¹°À» ¸Ô¾îÄ¡¿üÁö¸¸, ³ªÁß¿¡´Â ±æµéÀÌ°í »ç¶÷À» À§Çؼ­ ÀÏÇϵµ·Ï ¸¸µå´Â °ÍÀ» ¹è¿ü´Ù.

7. The Utilization of Animals

To start with, the entire animal world was man's enemy; human beings had to learn to protect themselves from the beasts. First, man ate the animals but later learned to domesticate and make them serve him.

69:7.2 (778.5) µ¿¹° ±æµéÀ̱â´Â ¾î¼´Ù°¡ ÀϾ´Ù. ¾Æ¸Þ¸®Ä« Àεð¾ÈÀÌ µé¼Ò¸¦ »ç³ÉÇÏ´Â °Í°ú ºñ½ÁÇÏ°Ô, ¾ß¸¸ÀÎÀº µ¿¹°ÀÇ ¶¼¸¦ »ç³ÉÇÏ°ï Çß´Ù. ¾ß¸¸ÀÎÀº µ¿¹°ÀÇ ¶¼¸¦ µÑ·¯½Î¼­ µ¿¹°À» ÅëÁ¦ÇÒ ¼ö ÀÖ¾ú°í, ÀÌó·³ ½Ä·®¿¡ ÇÊ¿äÇÑ ´ë·Î µ¿¹°À» Á×ÀÏ ¼ö ÀÖ¾ú´Ù. ³ªÁß¿¡´Â ¿ì¸®°¡ °ÇÃàµÇ¾ú°í, µ¿¹°ÀÇ ¶¼ Àüü¸¦ »ç·ÎÀâ°ï Çß´Ù.
The domestication of animals came about accidentally. The savage would hunt herds much as the American Indians hunted the bison. By surrounding the herd they could keep control of the animals, thus being able to kill them as they were required for food. Later, corrals were constructed, and entire herds would be captured.
69:7.3 (778.6) ¾î¶² µ¿¹°Àº ±æµéÀ̱⠽¬¿üÁö¸¸, ¸¹Àº µ¿¹°Àº ÄÚ³¢¸®Ã³·³ »ç·ÎÀâÇô ÀÖÀ» ¶§ »õ³¢¸¦ ³ºÀ¸·Á ÇÏÁö ¾Ê¾Ò´Ù. ÈÄÀÏ¿¡ ¾î¶² µ¿¹° Á¾ÀÚ´Â »ç¶÷ÀÇ Á¸Àç¿¡ º¹Á¾ÇÏ·Á ÇÏ°í »ç·ÎÀâÇô À־ »õ³¢¸¦ ³º´Â´Ù´Â °ÍÀÌ ¹ß°ßµÇ¾ú´Ù. ÀÌó·³ µ¿¹° ±æµéÀ̱â´Â ÁÁÀº Á¾ÀÚ¸¦ °ñ¶ó¼­ »çÀ°ÇÔÀ¸·Î ÁøÀüµÇ¾ú°í, ÀÌ°ÍÀº ´Þ¶ó¸¶½Ã¾Æ ½ÃÀý ÀÌÈÄ·Î Å©°Ô Áøº¸ÇÑ ±â¼úÀ̾ú´Ù.
It was easy to tame some animals, but like the elephant, many of them would not reproduce in captivity. Still further on it was discovered that certain species of animals would submit to man's presence, and that they would reproduce in captivity. The domestication of animals was thus promoted by selective breeding, an art which has made great progress since the days of Dalamatia.
69:7.4 (778.7) °³´Â óÀ½À¸·Î ±æµéÀÎ µ¿¹°À̾ú°í, °³¸¦ ±æµéÀÌ´Â ¾î·Á¿î üÇèÀº ¾î¶² °³°¡ ÇÏ·ç Á¾ÀÏ ÇÑ »ç³É²Û ÁÖÀ§¸¦ µû¶ó´Ù´Ñ µÚ¿¡ ½ÇÁ¦·Î »ç³É²Û°ú ÇÔ²² ÁýÀ¸·Î °¬À» ¶§ ½ÃÀ۵Ǿú´Ù. ¿À·£ ¼¼¿ù µ¿¾È, °³´Â ½Ä¿ëÀ¸·Î, »ç³É°ú ¼ö¼Û¿¡, ±×¸®°í µ¿¹ÝÇÏ´Â µ¿¹°·Î ¾²¿´´Ù. óÀ½¿¡ °³´Â À̸®Ã³·³ ¿ïºÎ¢±â¸¸ ÇßÀ¸³ª, ³ªÁß¿¡ ¢±â¸¦ ¹è¿ü´Ù. °³ÀÇ ³¯Ä«·Î¿î ÈÄ°¢Àº °³°¡ ¿µÀ» º¼ ¼ö ÀÖ´Ù´Â »ý°¢À» ³º¾Ò°í, µû¶ó¼­ °³¸¦ ÁÖ¹°·Î ¸ð½Ã´Â Á¾ÆÄ°¡ »ý°å´Ù. ¸Áº¸´Â °³¸¦ °í¿ëÇÑ °ÍÀº óÀ½À¸·Î ¾¾Á· Àüü°¡ ¹ã¿¡ Àß ¼ö ÀÖ°Ô ¸¸µé¾ú´Ù. ±×¸®°í ³ª¼­ ´«¿¡ º¸ÀÌ´Â Àû »Ó ¾Æ´Ï¶ó À¯·ÉÀ¸·ÎºÎÅÍ ÁýÀ» º¸È£ÇÏ·Á°í ÁöÅ°´Â °³¸¦ ÀÌ¿ëÇÏ´Â °ÍÀÌ °ü½ÀÀÌ µÇ¾ú´Ù. °³°¡ ¢À» ¶§´Â »ç¶÷À̳ª Áü½ÂÀÌ ´Ù°¡¿Â °ÍÀÌÁö¸¸, °³°¡ ±æ°Ô ¿ïºÎ¢À» ¶§´Â À¯·ÉµéÀÌ °¡±îÀÌ ÀÖ¾ú´Ù°í »ý°¢Çß´Ù. °³°¡ ¹ã¿¡ ¿ïºÎ¢´Â °ÍÀº Á×À½À» »ó¡ÇÑ´Ù°í Áö±Ýµµ ¿©ÀüÈ÷ ¸¹Àº »ç¶÷ÀÌ ¹Ï´Â´Ù.
The dog was the first animal to be domesticated, and the difficult experience of taming it began when a certain dog, after following a hunter around all day, actually went home with him. For ages dogs were used for food, hunting, transportation, and companionship. At first dogs only howled, but later on they learned to bark. The dog's keen sense of smell led to the notion it could see spirits, and thus arose the dog-fetish cults. The employment of watchdogs made it first possible for the whole clan to sleep at night. It then became the custom to employ watchdogs to protect the home against spirits as well as material enemies. When the dog barked, man or beast approached, but when the dog howled, spirits were near. Even now many still believe that a dog's howling at night betokens death.
69:7.5 (778.8) »ç³É²ÛÀ̾úÀ» ¶§ ³²ÀÚ´Â ¿©ÀÚ¿¡°Ô ²Ï Ä£ÀýÇß´Ù. ±×·¯³ª µ¿¹°À» ±æµéÀÎ µÚ¿¡, Ä®¸®°¡½ºÆ¼¾Æ°¡ ÀÏÀ¸Å² È¥¶õ°ú ´õºÒ¾î, ¸¹Àº ºÎÁ·ÀÌ ÀÚ±â³× ¿©ÀÚµéÀ» ºÎ²ô·´°Ô ´Ù·ç¾ú´Ù. ³Ê¹«³ª ³²ÀÚ´Â µ¿¹°À» ´Ù·çµíÀÌ ¿©ÀÚ¸¦ ´ëÇß´Ù. ³²ÀÚ°¡ ¿©ÀÚ¸¦ ¹«ÀÚºñÇÏ°Ô ´ëÇÑ °ÍÀº Àΰ£ÀÇ ¿ª»ç¿¡¼­ °¡Àå ¾îµÎ¿î Àå(íñ)ÀÇ ÇϳªÀÌ´Ù.
When man was a hunter, he was fairly kind to woman, but after the domestication of animals, coupled with the Caligastia confusion, many tribes shamefully treated their women. They treated them altogether too much as they treated their animals. Man's brutal treatment of woman constitutes one of the darkest chapters of human history.

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8. ¹®¸íÀÇ ÇÑ ¿ä¼ÒÀÎ ³ë¿¹ Á¦µµ

69:8.1 (778.9) ¿ø½ÃÀÎÀº ¼­½¿Áö ¾Ê°í µ¿·áµéÀ» Á¾À¸·Î ¸¸µé¾ú´Ù. ¿©Àڴ ù Á¾, °¡Á·ÀÇ Á¾À̾ú´Ù. ¸ñÃàÇÏ´Â »ç¶÷Àº ¿©ÀÚ¸¦ ¿­µîÇÑ ¼º(àõ) »ó´ëÀÎ Á¾À¸·Î ¸¸µé¾ú´Ù. ÀÌ Á¾·ùÀÇ ¼º ³ë¿¹´Â ³²ÀÚ°¡ ¿©ÀÚ¿¡°Ô ÀÇÁ¸ÇÏ´Â ¼ºÇâÀÌ ÁÙ¾îµéÀÚ, ¹Ù·Î ±× °á°ú·Î »ý°Ü³µ´Ù.

8. Slavery as a Factor in Civilization

Primitive man never hesitated to enslave his fellows. Woman was the first slave, a family slave. Pastoral man enslaved woman as his inferior sex partner. This sort of sex slavery grew directly out of man's decreased dependence upon woman.

69:8.2 (779.1) ¹Ù·Î ¾ó¸¶ Àü±îÁöµµ Á¤º¹ÀÚÀÇ Á¾±³¸¦ ¹Þ¾ÆµéÀÌ·Á ÇÏÁö ¾Ê´Â ÀüÀï Æ÷·ÎµéÀÌ ³ë¿¹ óÁö·Î ¶³¾îÁ³´Ù. ±×º¸´Ù ´õ Àü¿¡ Æ÷·Î´Â Àâ¾Æ¸ÔÈ÷µçÁö, °í¹®À» ¹Þ¾Æ Á×µçÁö, ¼­·Î ½Î¿ì°Ô µÇµçÁö, ¿µµé¿¡°Ô Èñ»ýµÇµçÁö, ¾Æ´Ï¸é ³ë¿¹°¡ µÇ¾ú´Ù. ³ë¿¹ Á¦µµ´Â ÇлìÀ̳ª Àâ¾Æ¸Ô±âº¸´Ù ´ë´ÜÈ÷ Áøº¸ÇÑ °ÍÀÌ´Ù.
Not long ago enslavement was the lot of those military captives who refused to accept the conqueror's religion. In earlier times captives were either eaten, tortured to death, set to fighting each other, sacrificed to spirits, or enslaved. Slavery was a great advancement over massacre and cannibalism.
69:8.3 (779.2) ³ë¿¹·Î ¸¸µå´Â °ÍÀº ÀüÀï Æ÷·Î¸¦ ÀÚºñ·Ó°Ô Ãë±ÞÇÏ´Â ¹æÇâÀ¸·Î ÇÑ °ÉÀ½ ÀüÁøÇÑ °ÍÀ̾ú´Ù. ¾ÆÀÌ ¼º(àò)À» ÃëÇÑ º¹º´Àº[2] ³²ÀÚ¿Í ¿©ÀÚ¿Í ¾ÆÀ̵éÀ» Àü¸ê½ÃÅ°°í, Á¤º¹ÀÚÀÇ Ç㿵À» ä¿ì·Á°í Àӱݸ¸ »ì·Á³õ¾Ò´Âµ¥, ÀÌ°ÍÀº ¹®¸íÈ­µÇ¾ú´Ù°í »ý°¢µÇ´Â ¹ÎÁ·µéµµ ½ÇÇàÇß´ø ¹Ì°³ÇÑ ÇлìÀ» Ãæ½ÇÈ÷ º¸¿©ÁØ´Ù. ¹Ù¼¢ÀÇ ÀÓ±Ý ¿ÁÀ» ħ°øÇÑ °ÍÀº ¶È°°ÀÌ ¸ðÁú°í °°Àº °á°ú¸¦ ³º¾Ò´Ù.[3] È÷ºê¸®ÀÎÀº ÀûÀ» ¡°³²±è¾øÀÌ Á׿´°í,¡± ±× Àç»êÀ» ¸ðµÎ Àü¸®Ç°À¸·Î °¡Á³´Ù. ±×µéÀº °ø¹°À» ¹ÙÄ¡´Â ¸ðµç µµ½Ã°¡, À§¹ÝÇÏ¸é ¡°¸ðµç ³²ÀÚÀÇ Á×À½¡±À» °¢¿ÀÇϵµ·Ï ¸¸µé¾ú´Ù. ±×·¯³ª ºÎÁ·ÀÇ ÀںνÉÀ» ´ú °¡Áø, ´ç´ëÀÇ ¸¹Àº ºÎÁ·Àº ¿ì¼öÇÑ Æ÷·Î¸¦ ºÎÁ· »ç¶÷À¸·Î ¹Þ¾ÆµéÀÌ´Â °ü½ÀÀ» ½ÃÀÛÇÑ Áö ¿À·¡ µÈ´Ù.
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°¢ÁÖ[2] ¿©È£¼ö¾Æ 8Àå. [3] ½Å¸í±â 3Àå.
Enslavement was a forward step in the merciful treatment of war captives. The ambush of Ai, with the wholesale slaughter of men, women, and children, only the king being saved to gratify the conqueror's vanity, is a faithful picture of the barbaric slaughter practiced by even supposedly civilized peoples. The raid upon Og, the king of Bashan, was equally brutal and effective. The Hebrews "utterly destroyed" their enemies, taking all their property as spoils. They put all cities under tribute on pain of the "destruction of all males." But many of the contemporary tribes, those having less tribal egotism, had long since begun to practice the adoption of superior captives.
69:8.4 (779.3) ¾Æ¸Þ¸®Ä«ÀÇ È«ÀÎó·³, »ç³É²ÛÀº ³ë¿¹¸¦ ¸¸µéÁö ¾Ê¾Ò´Ù. Æ÷·Î¸¦ µ¿·á·Î ¹Þ¾ÆµéÀ̵çÁö ¾Æ´Ï¸é Á׿´´Ù. ¸ñÃàÇÏ´Â ¹ÎÁ·µé »çÀÌ¿¡´Â ³ë¿¹ Á¦µµ°¡ À¯ÇàÇÏÁö ¾Ê¾Ò´Âµ¥, ÀÌ´Â ³ëµ¿ÀÚ°¡ °ÅÀÇ ÇÊ¿ä ¾ø¾ú±â ¶§¹®ÀÌ´Ù. ÀüÀï¿¡¼­ ¸ñÀÚµéÀº ³²ÀÚ Æ÷·Î¸¦ ¸ðµÎ Á×ÀÌ°í ¿©ÀÚ¿Í ¾ÆÀ̵鸸 ³ë¿¹·Î ÃëÇß´Ù. ¸ð¼¼ÀÇ ¹ý¿¡´Â ÀÌ ¿©ÀÚ Æ÷·Î¸¦ ¾Æ³»·Î ¸¸µå´Â °Í¿¡ °üÇÏ¿© ƯÁ¤ÇÑ Áö½Ã°¡ µé¾î ÀÖ´Ù. ¸¶À½¿¡ µéÁö ¾ÊÀ¸¸é, À̵éÀ» µ¹·Áº¸³¾ ¼ö ÀÖ¾úÁö¸¸, È÷ºê¸®ÀÎÀº ±×·¯ÇÑ ÅðÂ¥¸ÂÀº ¹è¿ìÀÚ¸¦ ³ë¿¹·Î ÆÄ´Â °ÍÀÌ Çã¶ôµÇÁö ¾Ê¾Ò´Ù¡ªÀÌ°ÍÀº Àû¾îµµ ¹®¸í¿¡¼­ ÇϳªÀÇ Áøº¸¿´´Ù. È÷ºê¸®ÀÎÀÇ »çȸ ±âÁØÀº ¾î¼³ÇÁ±â´Â ÇßÁö¸¸, µÑ·¯½Ñ ºÎÁ·µéº¸´Ù ÈξÀ À§¿¡ ÀÖ¾ú´Ù.
The hunter, like the American red man, did not enslave. He either adopted or killed his captives. Slavery was not prevalent among the pastoral peoples, for they needed few laborers. In war the herders made a practice of killing all men captives and taking as slaves only the women and children. The Mosaic code contained specific directions for making wives of these women captives. If not satisfactory, they could be sent away, but the Hebrews were not allowed to sell such rejected consorts as slaves-that was at least one advance in civilization. Though the social standards of the Hebrews were crude, they were far above those of the surrounding tribes.
69:8.5 (779.4) ¸ñÀڴ ù ÀÚº»°¡¿´´Âµ¥, °¡Ãà ¶¼°¡ ÀÚº»À̾ú°í, ±×µéÀº ±× ÀÌÀÚ¡ªÀÚ¿¬ Áõ°¡ºÐ¡ªÀ¸·Î ¸Ô°í »ì¾Ò´Ù. ±×¸®°í ÀÌ Àç»êÀ» ³ë¿¹³ª ¿©ÀÚµéÀÌ °ü¸®Ç϶ó°í ¸Ã±â±â ½È¾îÇß´Ù. ±×·¯³ª ³ªÁß¿¡ ³²ÀÚ Á˼öµéÀ» ¹Þ¾Ò°í, Á˼öµé¿¡°Ô ¶¥À» °¥µµ·Ï °­¿äÇß´Ù. ÀÌ°ÍÀÌ ³ó³ë(ÒÜÒ¿)¡ª¶¥¿¡ µþ¸° »ç¶÷¡ªÀÇ Ã¹ ±â¿øÀÌ´Ù. ¾ÆÇÁ¸®Ä« »ç¶÷µéÀº ¶¥À» °æÀÛÇÏ´Â °ÍÀ» ½±°Ô ¹è¿ü°í, µû¶ó¼­ ÁÁÀº ³ë¿¹ Á¾Á·ÀÌ µÇ¾ú´Ù.
The herders were the first capitalists; their herds represented capital, and they lived on the interest-the natural increase. And they were disinclined to trust this wealth to the keeping of either slaves or women. But later on they took male prisoners and forced them to cultivate the soil. This is the early origin of serfdom-man attached to the land. The Africans could easily be taught to till the soil; hence they became the great slave race.
69:8.6 (779.5) ³ë¿¹ Á¦µµ´Â ¿¬¼ÓµÇ´Â Àΰ£ ¹®¸í¿¡¼­ ºü¶ß¸± ¼ö ¾ø´Â °í¸®¿´´Ù. ³ë¿¹ Á¦µµ¶ó´Â ´Ù¸® À§·Î »çȸ´Â È¥¶õ°ú °ÔÀ¸¸§À¸·ÎºÎÅÍ Áú¼­¿Í ¹®¸íÈ­µÈ È°µ¿ÀÌ ÀÖ´Â °÷±îÁö °Ç³Ê°¬´Ù. ³ë¿¹ Á¦µµ´Â µÚ¶³¾îÁö°í °ÔÀ¸¸¥ ¹ÎÁ·µéÀÌ ÀÏÇϵµ·Ï °­¿äÇÏ°í, µû¶ó¼­ ±×µéº¸´Ù ¿ì¼öÇÑ ÀÚÀÇ »çȸÀû Áøº¸¸¦ À§ÇÏ¿© ºÎ¿Í ¿©°¡¸¦ ¸¶·ÃÇØ ÁÖ¾ú´Ù.
Slavery was an indispensable link in the chain of human civilization. It was the bridge over which society passed from chaos and indolence to order and civilized activities; it compelled backward and lazy peoples to work and thus provide wealth and leisure for the social advancement of their superiors.
69:8.7 (779.6) ³ë¿¹ Á¦µµ´Â »ç¶÷À¸·Î ÇÏ¿©±Ý ¿ø½Ã »çȸ¸¦ ±ÔÁ¦ÇÏ´Â ÀÛ¿ëÀ» ¹ß¸íÇϵµ·Ï °­¿äÇßÀ¸¸ç, ±×°ÍÀº Á¤ºÎÀÇ ½ÃÀÛÀ» ³º¾Ò´Ù. ³ë¿¹ Á¦µµ´Â °­·ÂÇÑ ±ÔÁ¦¸¦ ¿ä±¸Çß°í, ºÀ°Ç ¿µÁÖµéÀÌ ³ë¿¹¸¦ ÅëÁ¦ÇÒ ¼ö ¾ø¾ú±â ¶§¹®¿¡ Áß¼¼(ñéá¦)ÀÇ À¯·´¿¡¼­ °ÅÀÇ »ç¶óÁ³´Ù. °í´ëÀÇ µÚ¶³¾îÁø ºÎÁ·µéÀº, ¿À´Ã³¯ÀÇ ¿À½ºÆ®¶ö¸®¾Æ ¿øÁֹΰú ¸¶Âù°¡Áö·Î, °áÄÚ ³ë¿¹¸¦ °¡ÁöÁö ¾Ê¾Ò´Ù.
The institution of slavery compelled man to invent the regulative mechanism of primitive society; it gave origin to the beginnings of government. Slavery demands strong regulation and during the European Middle Ages virtually disappeared because the feudal lords could not control the slaves. The backward tribes of ancient times, like the native Australians of today, never had slaves.
69:8.8 (779.7) ³ë¿¹ Á¦µµ°¡ »ç¶÷À» ¾ï¾ÐÇÑ °ÍÀº Âü¸»ÀÌÁö¸¸, ¾ï¾ÐÀ̶ó´Â Çб³¿¡¼­ »ç¶÷Àº ºÎÁö·±ÇÔÀ» ¹è¿ü´Ù. ³ë¿¹µéÀº »ó±Þ »çȸ°¡ »ý±â´Â °ÍÀ» ¸¶Áö¸øÇØ µµ¿ÍÁÖ¾ú°í, ±Ã±Ø¿¡´Â ±× »çȸÀÇ ÃູÀ» ÇÔ²² °¡Á³´Ù. ³ë¿¹ Á¦µµ´Â ¹®È­¿Í »çȸÀû ¼ºÃë°¡ ÀÖ´Â Á¶Á÷À» âÁ¶ÇÏÁö¸¸, ¸ð¸£´Â »çÀÌ¿¡ °ð, Æı«ÀûÀÎ ¸ðµç »çȸ¾Ç °¡¿îµ¥ °¡Àå ½É°¢ÇÑ °ÍÀ̸ç, ¾È¿¡¼­ »çȸ¸¦ °ø°ÝÇÑ´Ù.
True, slavery was oppressive, but it was in the schools of oppression that man learned industry. Eventually the slaves shared the blessings of a higher society which they had so unwillingly helped create. Slavery creates an organization of culture and social achievement but soon insidiously attacks society internally as the gravest of all destructive social maladies.
69:8.9 (779.8) Çö´ëÀÇ ±â°è ¹ß¸íÀº ³ë¿¹¸¦ ¾µ¸ð ¾øÀÌ ¸¸µé¾ú´Ù. ³ë¿¹ Á¦µµ´Â ÀϺδÙó¿Í ¸¶Âù°¡Áö·Î ¼öÁö°¡ ¸ÂÁö ¾Ê¾Æ »ç¶óÁø´Ù. ±×·¯³ª Å« ¹«¸®ÀÇ ³ë¿¹¸¦ °©ÀÚ±â ÇعæÇÏ´Â °ÍÀº Àç³­ÀÓÀÌ ¹Ýµå½Ã ÀÔÁõµÇ¾ú´Ù. À̵éÀÌ ´Ü°èÀûÀ¸·Î ÇعæµÉ ¶§ ¹®Á¦°¡ ´ú µû¶ú´Ù.
Modern mechanical invention rendered the slave obsolete. Slavery, like polygamy, is passing because it does not pay. But it has always proved disastrous suddenly to liberate great numbers of slaves; less trouble ensues when they are gradually emancipated.
69:8.10 (780.1) ¿À´Ã³¯, »ç¶÷Àº »çȸÀÇ ³ë¿¹°¡ ¾Æ´ÏÁö¸¸, ¸¹Àº »ç¶÷ÀÌ Æ÷ºÎ ¶§¹®¿¡ ºúÀÇ ³ë¿¹·Î Àü¶ôÇÑ´Ù. °­Á¦ÇÏ´Â ³ë¿¹ Á¦µµ°¡ »ç¶óÁö°í »õ·Ó°í °³·®µÈ ÇüÅ·Π¼öÁ¤µÈ »ê¾÷ ³ë¿¹ »óÅ°¡ ´ëµÎµÇ¾ú´Ù.
Today, men are not social slaves, but thousands allow ambition to enslave them to debt. Involuntary slavery has given way to a new and improved form of modified industrial servitude.
69:8.11 (780.2) »çȸÀÇ ÀÌ»óÀº ¸ðµç »ç¶÷ÀÌ ÀÚÀ¯¸¦ °¡Áö´Â °ÍÀÌÁö¸¸, °ÔÀ¸¸§Àº °áÄÚ ¹¬ÀεǾ´Â ¾È µÈ´Ù. Æ°Æ°ÇÑ À°Ã¼¸¦ °¡Áø »ç¶÷Àº ¸ðµÎ Àû¾îµµ ÀڱⰡ ¸Ô°í »ì ¸¸Å­ÀÇ ÀÏÀ» Çϵµ·Ï °­¿äµÇ¾î¾ß ÇÑ´Ù.
While the ideal of society is universal freedom, idleness should never be tolerated. All able-bodied persons should be compelled to do at least a self-sustaining amount of work.
69:8.12 (780.3) Çö´ëÀÇ »çȸ´Â °Å²Ù·Î °£´Ù. ³ë¿¹ Á¦µµ´Â °ÅÀÇ »ç¶óÁ³°í, ±æµéÀÎ µ¿¹°µµ »ç¶óÁ® °£´Ù. ¹®¸íÀº µ¿·ÂÀ» ¾òÀ¸·Á°í ºÒ¿¡¡ª¹«±âüÀÇ ¼¼°è¿¡¡ª´Ù½Ã ¼ÕÀ» »¸°í ÀÖ´Ù. »ç¶÷Àº ºÒ, µ¿¹°, ³ë¿¹ Á¦µµ¸¦ °ÅÃļ­ ¾ß¸¸ »óÅ¿¡¼­ºÎÅÍ ¿Ã¶ó¿Ô´Ù. ¿À´Ã³¯ »ç¶÷Àº µÚ·Î ¼ÕÀ» »¸¾î¼­, ÀÚ¿¬ÀÇ ¿ø¼Ò â°í·ÎºÎÅÍ ºÎ¿Í µ¿·ÂÀÇ »õ·Î¿î ºñ¹Ð°ú ±Ù¿øÀ» Áã¾îÂ¥·Á°í ¾Ö¾´´Ù.
Modern society is in reverse. Slavery has nearly disappeared; domesticated animals are passing. Civilization is reaching back to fire¡ªthe inorganic world-for power. Man came up from savagery by way of fire, animals, and slavery; today he reaches back, discarding the help of slaves and the assistance of animals, while he seeks to wrest new secrets and sources of wealth and power from the elemental storehouse of nature.

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9. »çÀ¯ Àç»ê

69:9.1 (780.4) ¿ø½Ã »çȸ´Â °ÅÀÇ °øµ¿Ã¼¿´Áö¸¸, ¿ø½ÃÀÎÀº Çö´ë °ø»êÁÖÀÇ ½ÅÁ¶(ãáðÉ)¸¦ ÁöÅ°Áö´Â ¾Ê¾Ò´Ù. ÀÌ ÃʱâÀÇ °ø»êÁÖÀÇ´Â ´Ü¼øÇÑ ÀÌ·ÐÀ̳ª »çȸÀû ½ÅÁ¶°¡ ¾Æ´Ï¶ó, °£´ÜÇÏ°í ½Ç¿ëÀûÀÎ ÀÚµ¿ Á¶Á¤À̾ú´Ù. °ø»êÁÖÀÇ´Â ºó±Ã°ú ºó°ïÀ» ¸·¾Ò°í, ÀÌ °í´ëÀÇ ºÎÁ·µéÀº ±¸°É°ú ¸ÅÃáÀ» °ÅÀÇ ¾ËÁö ¸øÇß´Ù.

9. Private Property

While primitive society was virtually communal, primitive man did not adhere to the modern doctrines of communism. The communism of these early times was not a mere theory or social doctrine; it was a simple and practical automatic adjustment. Communism prevented pauperism and want; begging and prostitution were almost unknown among these ancient tribes.

69:9.2 (780.5) ¿ø½Ã °ø»êÁÖÀǴ ƯÈ÷ »ç¶÷À» ¶È°°Àº ¼öÁØÀ¸·Î ²ø¾î³»¸®Áö ¾Ê¾Ò°í, Æò¹üÀ» Âù¾çÇÏÁöµµ ¾Ê¾ÒÁö¸¸, ºñÈ°µ¿°ú °ÔÀ¸¸§À» ³ôÀÌ ÃÄÁÖ¾ú´Ù. ±×¸®°í ±Ù¸éÀ» Áþ´©¸£°í Æ÷ºÎ¸¦ Á׿´´Ù. °ø»êÁÖÀÇ´Â ¿ø½Ã »çȸÀÇ ¼ºÀå¿¡ ÇʼöÀÎ Àӽà ¹ßÆÇÀ̾úÁö¸¸, ³× °¡Áö °­ÇÑ Àΰ£ÀÇ ¼ºÇâÀ» °Å½º¸£±â ¶§¹®¿¡, ´õ ³ôÀº »çȸ üÁ¦·Î ÁøÈ­Çϵµ·Ï ±æÀ» ºñÄ×´Ù:
Primitive communism did not especially level men down, nor did it exalt mediocrity, but it did put a premium on inactivity and idleness, and it did stifle industry and destroy ambition. Communism was indispensable scaffolding in the growth of primitive society, but it gave way to the evolution of a higher social order because it ran counter to four strong human proclivities:
69:9.3 (780.6) 1. °¡Á·. »ç¶÷Àº Àç»êÀ» ½×±â¸¸ ¹Ù¶óÁö ¾Ê´Â´Ù. »ç¶÷Àº ÀÚº»ÀÌ µÇ´Â Àç»êÀ» ÀڽĿ¡°Ô ¹°·ÁÁÖ°í ½Í¾îÇÑ´Ù. ±×·¯³ª ÃʱâÀÇ °ø»ê »çȸ¿¡¼­, »ç¶÷ÀÇ ÀÚº»Àº À̳» ¼ÒºñµÇµçÁö, ¾Æ´Ï¸é Á×À» ¶§ Áý´Ü¿¡ ºÐ¹èµÇ¾ú´Ù. Àç»ê »ó¼ÓÀÌ ¾ø¾ú´Ù¡ª»ó¼Ó¼¼°¡ 100ÆÛ¼¾Æ®¿´´Ù. ³ªÁß¿¡ ÀÚº»À» ÃàÀûÇÏ°í Àç»êÀ» ¹°·ÁÁÖ´Â °ü½ÀÀº »çȸÀÇ ¶Ñ·ÇÇÑ Áøº¸¿´´Ù. ±×¸®°í ³ªÁß¿¡ ÀÚº»À» À߸ø »ç¿ëÇÔÀ¸·Î Áö³ªÄ£ ³²¿ëÀÌ µû¶ú´Âµ¥µµ, ÀÌ°ÍÀº Âü¸»ÀÌ´Ù.
The family. Man not only craves to accumulate property; he desires to bequeath his capital goods to his progeny. But in early communal society a man's capital was either immediately consumed or distributed among the group at his death. There was no inheritance of property-the inheritance tax was one hundred per cent. The later capital-accumulation and property-inheritance mores were a distinct social advance. And this is true notwithstanding the subsequent gross abuses attendant upon the misuse of capital.
69:9.4 (780.7) 2. Á¾±³Àû °æÇâ. ¿ø½ÃÀÎÀº ¶ÇÇÑ ´ÙÀ½ ¼¼»ó¿¡¼­ »ý¸íÀ» ½ÃÀÛÇÏ´Â Åä´ë·Î¼­ Àç»êÀ» ÀúÃàÇÏ°í ½Í¾îÇß´Ù. ÀÌ µ¿±â´Â ¾î°¼­ »ç¶÷ÀÇ °³ÀÎ ¼ÒÀ¯¹°À» ÇÔ²² ÆĹ¯´Â °ü½ÀÀÌ ¾ÆÁÖ ¿À·§µ¿¾È Áö¼ÓµÇ¾ú´Â°¡ ¼³¸íÇÑ´Ù. ¿¾³¯ »ç¶÷µéÀº ¿À·ÎÁö ºÎÀÚ¸¸ Áï½Ã ¾î¶² Äè¶ô°ú À§¾öÀ» °¡Áö°í Á×À½¿¡¼­ »ì¾Æ³­´Ù°í ¹Ï¾ú´Ù. °è½ÃµÈ Á¾±³¸¦ °¡¸£Ä¡´Â ¼±»ý, ƯÈ÷ ±âµ¶±³ ¼±»ýµéÀº °¡³­ÇÑ ÀÚ°¡ ºÎÀ¯ÇÑ ÀÚ¿Í °°Àº Á¶°ÇÀ¸·Î ±¸¿øÀ» ¹ÞÀ» ¼ö ÀÖ´Ù°í óÀ½À¸·Î ¼±Æ÷Çß´Ù.
Religious tendencies. Primitive man also wanted to save up property as a nucleus for starting life in the next existence. This motive explains why it was so long the custom to bury a man's personal belongings with him. The ancients believed that only the rich survived death with any immediate pleasure and dignity. The teachers of revealed religion, more especially the Christian teachers, were the first to proclaim that the poor could have salvation on equal terms with the rich.
69:9.5 (780.8) 3. ÀÚÀ¯¿Í ¿©°¡¸¦ °¡Áö°í ½ÍÀº ¼Ò¸Á. »çȸ°¡ ÁøÈ­ÇÏ´Â Ãʱ⠽ÃÀý¿¡ °³ÀÎÀÇ ¼ÒµæÀ» Áý´Ü¿¡¼­ ³ª´©´Â °ÍÀº ½ÇÁúÀûÀ¸·Î ÀÏÁ¾ÀÇ ³ë¿¹ Á¦µµ¿´´Ù. ÀÏÇÏ´Â ÀÚ´Â °ÔÀ¸¸¥ ÀÚ¿¡°Ô ³ë¿¹°¡ µÇ¾ú´Ù. ÀÌ°ÍÀÌ °ø»êÁÖÀÇÀÇ ÀÚ»ìÀû ¾àÁ¡ÀÌ´Ù. ¼±°ßÀÌ ¾ø´Â ÀÚ´Â °Ë¼ÒÇÑ ÀÚ¿¡°Ô ºÙ¾î»ç´Â °ÍÀÌ ¹ö¸©À̾ú´Ù. Çö´ë¿¡µµ »ý°¢ ¾ø´Â ÀÚ´Â ³ª¶ó°¡ (¼¼±ÝÀ» ³»´Â °Ë¼ÒÇÑ ÀÚµéÀÌ) ±×µéÀÇ Çʿ並 ä¿öÁÖ´Â µ¥ ÀÇÁ¸ÇÑ´Ù. ÀÚº»ÀÌ ¾ø´Â ÀÚ´Â ¾ÆÁ÷µµ ÀÚº»ÀÌ ÀÖ´Â ÀÚ°¡ ¸Ô¿© Áֱ⸦ ¹Ù¶õ´Ù.
The desire for liberty and leisure. In the earlier days of social evolution the apportionment of individual earnings among the group was virtually a form of slavery; the worker was made slave to the idler. This was the suicidal weakness of communism: The improvident habitually lived off the thrifty. Even in modern times the improvident depend on the state (thrifty taxpayers) to take care of them. Those who have no capital still expect those who have to feed them.
69:9.6 (780.9) 4. ¾ÈÀü°ú ±Ç·ÂÀÇ ¿å±¸. ÁøÃëÀûÀÌ¸ç ¼º°øÇÏ´Â °³ÀεéÀÇ ¼ÓÀÌ´Â ¹ö¸© ¶§¹®¿¡ °ø»êÁÖÀÇ´Â ¸¶Ä§³» ¹«³ÊÁ³´Âµ¥, ±×µéÀº Àڱ⠺ÎÁ·¿¡¼­ ²Ä¦ÇÏÁö ¾Ê°í °ÔÀ¸¸§ ºÎ¸®´Â ÀÚ¿¡°Ô Á¾ÀÌ µÇ´Â °ÍÀ» ÇÇÇÏ·Á´Â ³ë·ÂÀ¸·Î, ´Ùä·Î¿î Çΰ踦 ¸¸µé¾ú´Ù. ±×·¯³ª óÀ½¿¡ ¸ðµç ÀúÃàÀº ºñ¹ÐÀ̾ú´Ù. ¿ø½ÃÀÇ ºÒ¾È°¨Àº ´«¿¡ º¸ÀÌ°Ô ÀÚº» ÃàÀûÇÏ´Â °ÍÀ» ¸·¾Ò´Ù. ±×¸®°í ÈÄÀÏ¿¡µµ Áö³ªÄ¡°Ô Àç»êÀ» ¸¹ÀÌ ½×´Â °ÍÀº ¾ÆÁÖ À§ÇèÇß´Ù. ÀÓ±ÝÀº ºÎÀÚÀÇ Àç»êÀ» »©¾ÑÀ¸·Á°í ¾î¶² Á˸ñÀ» ºÐ¸íÈ÷ ¸¸µé¾î ³»°ï ÇÏ¿´À¸¸ç, ÇÑ ºÎÀÚ°¡ Á×¾úÀ» ¶§, ±× °¡Á·ÀÌ °ø°øÀÇ º¹Áö³ª Àӱݿ¡°Ô Å« µ·, °ð »ó¼Ó¼¼¸¦ ³¾ ¶§±îÁö Àå·Ê½ÄÀ» Ä¡¸£Áö ¸øÇÏ°Ô ¸·¾Ò´Ù.
The urge for security and power. Communism was finally destroyed by the deceptive practices of progressive and successful individuals who resorted to diverse subterfuges in an effort to escape enslavement to the shiftless idlers of their tribes. But at first all hoarding was secret; primitive insecurity prevented the outward accumulation of capital. And even at a later time it was most dangerous to amass too much wealth; the king would be sure to trump up some charge for confiscating a rich man's property, and when a wealthy man died, the funeral was held up until the family donated a large sum to public welfare or to the king, an inheritance tax.
69:9.7 (781.1) Ãʱ⿡ ¿©ÀÚ´Â °øµ¿Ã¼ÀÇ Àç»êÀ̾ú°í, ¾î¸Ó´Ï°¡ °¡Á·À» Áö¹èÇß´Ù. ÃʱâÀÇ Á·ÀåµéÀº ¸ðµç ¶¥À» ¼ÒÀ¯Çß°í, ¸ðµç ¿©ÀÚ¸¦ ¼ÒÀ¯ÇÑ »ç¶÷À̾ú´Ù. °áÈ¥Àº Á·ÀåÀÇ Âù¼ºÀÌ ÇÊ¿äÇß´Ù. °ø»êÁÖÀÇ°¡ Áö³ª°¡ÀÚ, ¿©ÀÚµéÀº °³Àκ°·Î ¼ÒÀ¯µÇ¾ú°í, ¾Æ¹öÁö´Â Â÷Ãû °¡Á¤ÀÇ ÅëÁ¦±ÇÀ» Áã¾ú´Ù. ÀÌó·³ °¡Á¤ÀÌ ºñ·ÔµÇ¾ú°í, Áö¹èÇß´ø ÀϺδÙó °ü½ÀÀº Â÷Ãû ÀϺÎÀÏó(ìéÜýìéô£)·Î ¹Ù²î¾ú´Ù (ÀϺδÙóÁ¦´Â °áÈ¥¿¡¼­ ¿©ÀÚ ³ë¿¹ÀÇ ¿ä¼Ò°¡ ³²Àº °ÍÀÌ´Ù. ÀϺÎÀÏóÁ¦´Â °¡Á¤À» ÀÌ·ç°í, ÀÚ½ÄÀ» ±â¸£°í, °øµ¿ÀÇ ¹®È­¸¦ °¡Áö°í, ÀھƸ¦ °³¼±ÇÏ´Â ¾Æ¸§´Ù¿î ±â¾÷¿¡¼­ »ý±â´Â ÇÑ ³²ÀÚ¿Í ÇÑ ¿©ÀÚÀÇ °ü°è, ³ë¿¹°¡ ¾ø´Â, ºñÇÒ µ¥ ¾øÀÌ ÀÌ»óÀûÀÎ °ü°èÀÌ´Ù.)
In earliest times women were the property of the community, and the mother dominated the family. The early chiefs owned all the land and were proprietors of all the women; marriage required the consent of the tribal ruler. With the passing of communism, women were held individually, and the father gradually assumed domestic control. Thus the home had its beginning, and the prevailing polygamous customs were gradually displaced by monogamy. (Polygamy is the survival of the female-slavery element in marriage. Monogamy is the slave-free ideal of the matchless association of one man and one woman in the exquisite enterprise of home building, offspring rearing, mutual culture, and self-improvement.)
69:9.8 (781.2) óÀ½¿¡´Â ¿¬Àå°ú ¹«±â(ÙëÐï)¸¦ Æ÷ÇÔÇؼ­, ¸ðµç Àç»êÀÌ ºÎÁ·ÀÇ °øµ¿ Àç»êÀ̾ú´Ù. óÀ½¿¡´Â ¸ö¼Ò ¸¸Áø ¸ðµç ¹°°ÇÀÌ »çÀ¯ Àç»êÀ̾ú´Ù. ³¸¼± »ç¶÷ÀÌ ÇÑ ÄÅÀ¸·Î ¸¶½Ã¸é, ±×¶§ºÎÅÍ ±× ÄÅÀº ±×ÀÇ °ÍÀ̾ú´Ù. ´ÙÀ½¿¡ ÇÇ°¡ È기 °÷Àº ¾îµð³ª, ´ÙÄ£ ±× °³ÀÎÀ̳ª Áý´ÜÀÇ Àç»êÀÌ µÇ¾ú´Ù.
At first, all property, including tools and weapons, was the common possession of the tribe. Private property first consisted of all things personally touched. If a stranger drank from a cup, the cup was henceforth his. Next, any place where blood was shed became the property of the injured person or group.
69:9.9 (781.3) »çÀ¯ Àç»êÀº ±× ¼ÒÀ¯ÀÚÀÇ ÀΰÝÀÇ ÀϺΰ¡ ´ã°Ü ÀÖ´Ù°í »ý°¢µÇ¾ú±â ¶§¹®¿¡, ÀÌó·³ óÀ½ºÎÅÍ Á¸Áß¹Þ¾Ò´Ù. Àç»ê¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ Á¤Á÷ÇÑ °ÍÀº ÀÌ Á¾·ùÀÇ ¹Ì½Å¿¡ ¾ÈÀüÈ÷ ±âÃʸ¦ µÎ¾ú´Ù. ¾Æ¹«·± °æÂûÀÌ °³ÀÎÀÇ ¼ÒÀ¯¹°À» ÁöÅ°´Â °ÍÀÌ ÇÊ¿äÇÏÁö ¾Ê¾Ò´Ù. Áý´Ü ¾È¿¡¼­´Â ¾Æ¹«·± µµµÏÁúÀÌ ¾ø¾ú´Ù. ÇÏÁö¸¸ »ç¶÷µéÀº ´Ù¸¥ ºÎÁ·ÀÇ ¹°°ÇÀ» ÃëÇÏ´Â °ÍÀ» ²¨·ÁÇÏÁö ¾Ê¾Ò´Ù. Àç»ê °ü°è´Â Á×À½À¸·Î ³¡³ªÁö ¾Ê¾Ò°í, ÀÏÂïºÎÅÍ °³ÀÎÀÇ ¼ÒÀ¯¹°À» ºÒ¿¡ Å¿ì°í Á×Àº ÀÚ¿Í ÇÔ²² ÆĹ¯¾úÀ¸¸ç, ³ªÁß¿¡´Â ³²¾Æ ÀÖ´Â °¡Á·À̳ª ºÎÁ·ÀÌ À̸¦ ¹°·Á¹Þ¾Ò´Ù.
Private property was thus originally respected because it was supposed to be charged with some part of the owner's personality. Property honesty rested safely on this type of superstition; no police were needed to guard personal belongings. There was no stealing within the group, though men did not hesitate to appropriate the goods of other tribes. Property relations did not end with death; early, personal effects were burned, then buried with the dead, and later, inherited by the surviving family or by the tribe.
69:9.10 (781.4) Ä¡ÀåÇÏ´Â Á¾·ùÀÇ °³ÀÎ ¼ÒÀ¯¹°Àº ºÎÀûÀ» ´Þ°í ´Ù´Ï´Â µ¥¼­ »ý°Ü³µ´Ù. Ç㿵¿¡ ´õÇÏ¿© ±Í½ÅÀ» ¹«¼­¿öÇÏ´Â °ÍÀº ¿ø½ÃÀÎÀÌ °¡Àå ÁÁ¾ÆÇÏ´Â ºÎÀûÀ» ¹þ°Ô ¸¸µé·Á´Â ¿Â°® ½Ãµµ¸¦ ¹°¸®Ä¡µµ·Ï ¸¸µé¾ú°í, ±×·¯ÇÑ Àç»êÀº ÇʼöÇ°º¸´Ù ´õ ±ÍÁßÇÏ°Ô Æò°¡µÇ¾ú´Ù.
The ornamental type of personal effects originated in the wearing of charms. Vanity plus ghost fear led early man to resist all attempts to relieve him of his favorite charms, such property being valued above necessities.
69:9.11 (781.5) ÀáÀÚ´Â ÀÚ¸®´Â ¾ÆÁÖ ÀÏÂïºÎÅÍ »ç¶÷ÀÇ ÇÑ Àç»êÀ̾ú´Ù. ³ªÁß¿¡ ºÎÁ·ÀÇ ÃßÀåÀÌ ÁýÅ͸¦ ¹èÁ¤ÇÏ¿´°í, ÃßÀåÀº Áý´ÜÀ» À§Çؼ­ ¸ðµç ºÎµ¿»êÀ» °ü¸®Çß´Ù. À̳», ºÒ ÇÇ´Â ÀÚ¸®´Â ¼ÒÀ¯±ÇÀ» ºÎ¿©ÇÏ¿´°í, ±× µÚ¿¡ ¿ì¹°Àº ÀÎÁ¢ÇÑ ¶¥¿¡ ´ëÇÑ ¼ÒÀ¯±ÇÀ» ÁÖ¾ú´Ù.
Sleeping space was one of man's earliest properties. Later, homesites were assigned by the tribal chiefs, who held all real estate in trust for the group. Presently a fire site conferred ownership; and still later, a well constituted title to the adjacent land.
69:9.12 (781.6) ¹°¿õµ¢ÀÌ¿Í ¿ì¹°Àº ù »çÀ¯ Àç»ê¿¡ ¼ÓÇß´Ù. ÁÖ¹° °ü½À ÀüºÎ°¡ ¹°¿õµ¢À̤ý¿ì¹°¤ý³ª¹«¤ý³óÀÛ¹°¤ý²ÜÀ» ÁöÅ°´Â µ¥ ÀÌ¿ëµÇ¾ú´Ù. ÁÖ¹°¿¡ ´ëÇÑ ¹ÏÀ½À» ÀÒ°í ³ª¼­, ¹ýÀÌ °³ÀÎ ¼ÒÀ¯¹°À» º¸È£Çϱâ À§ÇÏ¿© ÁøÈ­µÇ¾ú´Ù. ±×·¯³ª »ç³É ¹ý, °ð »ç³ÉÇÏ´Â ±Ç¸®´Â ÅäÁö¹ýÀ» ÈξÀ ¾Õ¼¹´Ù. ¾Æ¸Þ¸®Ä«ÀÇ È«ÀÎÀº °áÄÚ °³ÀÎÀÇ ÅäÁö ¼ÒÀ¯±ÇÀ» ÀÌÇØÇÏÁö ¸øÇß´Ù. È«ÀÎÀº ¹éÀÎÀÇ °üÁ¡À» ÀÌÇØÇÒ ¼ö ¾ø¾ú´Ù.
Water holes and wells were among the first private possessions. The whole fetish practice was utilized to guard water holes, wells, trees, crops, and honey. Following the loss of faith in the fetish, laws were evolved to protect private belongings. But game laws, the right to hunt, long preceded land laws. The American red man never understood private ownership of land; he could not comprehend the white man's view.
69:9.13 (781.7) »çÀ¯ Àç»êÀº ÀÏÂïºÎÅÍ °¡Á·ÀÇ ¹®Àå(Ú£íñ)À¸·Î Ç¥½ÃµÇ¾ú´Âµ¥, ÀÌ°ÍÀÌ °¡Á· ¹®ÀåÀÇ Ãʱ⠱â¿øÀÌ´Ù. ºÎµ¿»êÀº ¶ÇÇÑ ¿µµéÀÇ °¨½Ã¸¦ ¹Þ°Ô ÇÒ ¼ö ÀÖ¾ú´Ù. »çÁ¦µéÀº ÇÑ Á¶°¢ÀÇ ¶¥À» ¡°°Å·èÈ÷ ¹ÙÄ¡°í,¡± ±×·¯¸é ±× ¶¥Àº ±× À§¿¡ ¼¼¿î ¿ä¼ú ±Ý±â(Ð×Ðû)ÀÇ º¸È£¸¦ ¹Þ°ï Çß´Ù. ±Ý±âÀÇ ¼ÒÀ¯ÀÚ´Â ¡°»çÁ¦ÀÇ Áõ¼­¡±¸¦ °¡Á³´Ù°í Çß´Ù. È÷ºê¸®ÀÎÀº ÀÌ °¡Á· ¶¥ÀÇ °æ°è Ç¥Áö¸¦ Å©°Ô Á¸ÁßÇß´Ù. ¡°ÀÌ¿ôÀÇ °æ°è Ç¥Áö¸¦ ¿Å±â´Â ÀÚ´Â ÀúÁÖ¸¦ ¹ÞÀ»Áö¾î´Ù.¡± ÀÌ Ç¥½ÃÇÏ´Â µ¹µ¢ÀÌ´Â »çÁ¦ÀÇ ¸Ó¸® ±ÛÀÚ¸¦ °¡Á³´Ù. ¸Ó¸® ±ÛÀڷΠǥ½ÃÇßÀ» ¶§´Â ³ª¹«Á¶Â÷µµ »çÀ¯ Àç»êÀÌ µÇ¾ú´Ù.
Private property was early marked by family insignia, and this is the early origin of family crests. Real estate could also be put under the watchcare of spirits. The priests would "consecrate" a piece of land, and it would then rest under the protection of the magic taboos erected thereon. Owners thereof were said to have a "priest's title." The Hebrews had great respect for these family landmarks: "Cursed be he who removes his neighbor's landmark." These stone markers bore the priest's initials. Even trees, when initialed, became private property.
69:9.14 (782.1) ¿¾³¯¿¡´Â ³óÀÛ¹°¸¸ »çÀ¯(Þçêó)°¡ µÇ¾úÀ¸³ª, ¿¬¼ÓÇؼ­ °ÅµÎ´Â ³óÀÛ¹°Àº ¼ÒÀ¯±ÇÀ» ºÎ¿©Çß´Ù. ÀÌó·³ ³ó¾÷Àº °³ÀÎ ÅäÁö ¼ÒÀ¯±ÇÀÇ À¯·¡°¡ µÇ¾ú´Ù. °³ÀεéÀº óÀ½¿¡ Á¾½Å ¼ÒÀ¯±ÇÀ» ¹Þ¾Ò´Ù. Á×À» ¶§ ¶¥Àº ºÎÁ·¿¡°Ô µÇµ¹¾Æ°¬´Ù. ºÎÁ·ÀÌ °³Àο¡°Ô ¼ö¿©ÇÑ ÃÖÃÊÀÇ ÅäÁö ¼ÒÀ¯±ÇÀº ¹«´ý¡ª°¡Á·À» ¹¯´Â ¶¥¡ªÀ̾ú´Ù. ÈÄÀÏ¿¡ ¶¥Àº ¿ïŸ¸®¸¦ Ä£ ÀÚ¿¡°Ô ¼ÓÇß´Ù. ±×·¯³ª µµ½Ã´Â ¾ðÁ¦³ª ¾î¶² ¶¥À» °øÀ¯ ¸ñÃÊÁö·Î¼­, ±×¸®°í Æ÷À§µÇ¾úÀ» ¶§ ¾²·Á°í ³²°Ü ³õ¾Ò´Ù. ÀÌ·± ¡°°øÀ¯Áö¡±´Â Ãʱâ ÇüÅÂÀÇ Áý´Ü ¼ÒÀ¯±ÇÀÌ ³²Àº °ÍÀÌ´Ù.
In early days only the crops were private, but successive crops conferred title; agriculture was thus the genesis of the private ownership of land. Individuals were first given only a life tenureship; at death land reverted to the tribe. The very first land titles granted by tribes to individuals were graves¡ªfamily burying grounds. In later times land belonged to those who fenced it. But the cities always reserved certain lands for public pasturage and for use in case of siege; these "commons" represent the survival of the earlier form of collective ownership.
69:9.15 (782.2) °á±¹¿¡´Â ³ª¶ó°¡ Àç»ê±ÇÀ» °³Àο¡°Ô ³ª´©¾î ÁÖ¾ú°í, ¼¼±ÝÀ» ºÎ°úÇÒ ±Ç¸®¸¦ À¯º¸ÇÏ¿´´Ù. ÀÌ ¼ÒÀ¯±ÇÀ» È®º¸ÇØ ³õ°í¼­, ÁöÁÖµéÀº ÀÓ´ë·á¸¦ °ÈÀ» ¼ö ÀÖ¾ú°í, ÅäÁö´Â ¼ÒµæÀÇ ÇÑ ±Ù¿ø¡ªÀÚº»¡ªÀÌ µÇ¾ú´Ù. ¸¶Ä§³» ¶¥Àº Á¤¸»·Î ¸Å¸Å(ØãØâ)¤ýÀÌÀü(ì¹ï®)¤ýÀú´ç, ±Ç¸® »ó½Ç°ú ÇÔ²², ³²¿¡°Ô ¾çµµÇÒ ¼ö ÀÖ¾ú´Ù.
Eventually the state assigned property to the individual, reserving the right of taxation. Having made secure their titles, landlords could collect rents, and land became a source of income-capital. Finally land became truly negotiable, with sales, transfers, mortgages, and foreclosures.
69:9.16 (782.3) »çÀ¯ Àç»ê±ÇÀº ÀÚÀ¯¸¦ ´ÃÀÌ°í ¾ÈÁ¤¼ºÀ» ³ô¿´´Ù. ±×·¯³ª °³ÀÎÀÇ ÅäÁö ¼ÒÀ¯±ÇÀº °øµ¿Ã¼ÀÇ ÅëÁ¦¿Í Áöµµ°¡ ½ÇÆÐÇßÀ» °æ¿ì¿¡¸¸ »çȸÀÇ Àΰ¡¸¦ ¹Þ¾Ò°í, °ð ³ë¿¹¤ý³ó³ë, ±×¸®°í ¶¥À» °¡ÁöÁö ¸øÇÑ °è±ÞÀÌ µÚÀÌ¾î µû¶ú´Ù. ±×·¯³ª °³·®µÈ ±â°è´Â Â÷Ãû »ç¶÷À» Á¾ÀÌ ÇÏ´Â °íµÈ ÀϷκÎÅÍ Çعæ½ÃÅ°°í ÀÖ´Ù.
Private ownership brought increased liberty and enhanced stability; but private ownership of land was given social sanction only after communal control and direction had failed, and it was soon followed by a succession of slaves, serfs, and landless classes. But improved machinery is gradually setting men free from slavish toil.
69:9.17 (782.4) Àç»ê±ÇÀº Àý´ëÀûÀÌ ¾Æ´Ï°í, ¼øÀüÈ÷ »çȸÀûÀÎ °ÍÀÌ´Ù. ±×·¯³ª ¸ðµç Á¤ºÎ¤ý¹ý¤ýÁú¼­, ±×¸®°í Çö´ë ¹ÎÁ·µéÀÌ Áñ±â´Â ½Ã¹ÎÀÇ ±Ç¸®, »çȸÀû ÀÚÀ¯, °ü½À¤ýÆòÈ­¤ýÇູÀº °³ÀÎÀÇ Àç»ê ¼ÒÀ¯±ÇÀ» µÑ·¯½Î°í ¼ºÀåÇß´Ù.
The right to property is not absolute; it is purely social. But all government, law, order, civil rights, social liberties, conventions, peace, and happiness, as they are enjoyed by modern peoples, have grown up around the private ownership of property.
69:9.18 (782.5) ÇöÀçÀÇ »çȸ Áú¼­°¡ ¹Ýµå½Ã ¿ÇÁö´Â ¾Ê´Ù¡ª½Å¼ºÇϰųª °Å·èÇÏÁö´Â ¾Ê´Ù¡ª±×·¯³ª Àηù´Â °³Á¤ÇÏ´Â ÀÏÀ» õõÈ÷ ÇÏ´Â °ÍÀÌ ÁÁ°Ú´Ù. ³ÊÈñ°¡ °¡Áö°í ÀÖ´Â °ÍÀº ³ÊÈñ Á¶»óÀÌ ¾Ë°í ÀÖ´Â ¾î¶² Á¦µµº¸´Ùµµ ¾öû³ª°Ô ´õ ÁÁ´Ù. ³ÊÈñ°¡ »çȸ Áú¼­¸¦ ¹Ù²Ü ¶§´Â ¹Ýµå½Ã ´õ ³´°Ô ¹Ù²Ùµµ·Ï ÇÏ¿©¶ó. ³ÊÈñÀÇ ¼±Á¶µéÀÌ ¹ö¸° Çü½ÄÀ» °¡Áö°í ½ÇÇèÇÒ »ý°¢À» °¡ÁöÁö ¸»¶ó. µÚ·Î °¡Áö ¸»°í, ¾ÕÀ¸·Î ³ª°¡¶ó! ÁøÈ­°¡ ¾ÕÀ¸·Î ³ª°¡°Ô ÇÏ¿©¶ó! µÞ°ÉÀ½À» ÇÏÁö ¸»Áö¾î´Ù.
The present social order is not necessarily right-not divine or sacred-but mankind will do well to move slowly in making changes. That which you have is vastly better than any system known to your ancestors. Make certain that when you change the social order you change for the better. Do not be persuaded to experiment with the discarded formulas of your forefathers. Go forward, not backward! Let evolution proceed! Do not take a backward step.
69:9.19 (782.6) [³×¹Ùµ·ÀÇ ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥Çß´Ù.]
[Presented by a Melchizedek of Nebadon. ]

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