food

• Adamites usually omnivorous
• primitive man carnivorous

52:3.8Prim­i­tive man is for the most part car­niv­o­rous; the Ma­te­rial Sons and Daugh­ters do not eat meat, but their off­spring within a few gen­er­a­tions usu­ally grav­i­tate to the om­niv­o­rous level, al­though whole groups of their de­scen­dants some­times re­main non­flesh eaters. This dou­ble ori­gin of the post-Adamic races ex­plains how such blended hu­man stocks ex­hibit an­a­tomic ves­tiges be­long­ing to both the her­biv­o­rous and car­niv­o­rous an­i­mal groups.

52:3.9Within ten thou­sand years of racial amal­ga­ma­tion the re­sul­tant stocks show vary­ing de­grees of an­a­tomic blend, some strains car­ry­ing more of the marks of the non­flesh-eat­ing an­ces­try, oth­ers ex­hibit­ing more of the dis­tin­guish­ing traits and phys­i­cal char­ac­ter­is­tics of their car­niv­o­rous evo­lu­tion­ary pro­gen­i­tors. The ma­jor­ity of these world races soon be­come om­niv­o­rous, sub­sist­ing upon a wide range of viands from both the an­i­mal and veg­etable king­doms.

• Onagar’s missionaries taught cooking

63:6.7On­a­gar 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.

• Prince’s staff taught f. preservation

66:5.21. The coun­cil on food and ma­te­rial wel­fare. This group was pre­sided over by Ang. Food, wa­ter, clothes, and the ma­te­rial ad­vance­ment of the hu­man species were fos­tered by this able corps. They taught well dig­ging, spring con­trol, and ir­ri­ga­tion. They taught those from the higher al­ti­tudes and from the north im­proved meth­ods of treat­ing skins for use as cloth­ing, and weav­ing was later in­tro­duced by the teach­ers of art and sci­ence.

• man’s earliest property

66:5.3Great ad­vances were made in meth­ods of food stor­age. Food was pre­served by cook­ing, dry­ing, and smok­ing; it thus be­came the ear­li­est prop­erty. Man was taught to pro­vide for the haz­ards of famine, which pe­ri­od­i­cally dec­i­mated the world.

• hunger drove man into society

68:2.4The herd in­stinct in nat­u­ral man is hardly suf­fi­cient to ac­count for the de­vel­op­ment of such a so­cial or­ga­ni­za­tion as now ex­ists on Uran­tia. Though this in­nate gre­gar­i­ous propen­sity lies at the bot­tom of hu­man so­ci­ety, much of man’s so­cia­bil­ity is an ac­quire­ment. Two great in­flu­ences which con­tributed to the early as­so­ci­a­tion of hu­man be­ings were food hunger and sex love; these in­stinc­tive urges man shares with the an­i­mal world. Two other emo­tions which drove hu­man be­ings to­gether and held them to­gether were van­ity and fear, more par­tic­u­larly ghost fear.

• hunger drove man into society

68:3.4Hunger and love drove men to­gether; van­ity and ghost fear held them to­gether. But these emo­tions alone, with­out the in­flu­ence of peace-pro­mot­ing rev­e­la­tions, are un­able to en­dure the strain of the sus­pi­cions and ir­ri­ta­tions of hu­man in­teras­so­ci­a­tions. With­out help from super­hu­man sources the strain of so­ci­ety breaks down upon reach­ing cer­tain lim­its, and these very in­flu­ences of so­cial mo­bi­liza­tion—hunger, love, van­ity, and fear—con­spire to plunge man­kind into war and blood­shed.

• primitive f. gathering lines

68:5.31. The col­lec­tion stage. Food co­er­cion, hunger, led to the first form of in­dus­trial or­ga­ni­za­tion, the prim­i­tive food-gath­er­ing lines. Some­times such a line of hunger march would be ten miles long as it passed over the land glean­ing food. This was the prim­i­tive no­madic stage of cul­ture and is the mode of life now fol­lowed by the African Bush­men.

• hoarding developed self-control

69:5.1Cap­i­tal 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.

• of Adam and Eve

76:3.7Up to the time of leav­ing the first gar­den, Adam and his fam­ily had al­ways sub­sisted on fruits, ce­re­als, and nuts. On the way to Mes­o­po­ta­mia they had, for the first time, par­taken of herbs and veg­eta­bles. The eat­ing of meat was early in­tro­duced into the sec­ond gar­den, but Adam and Eve never par­took of flesh as a part of their reg­u­lar diet. Nei­ther did Adam­son nor Eve­son nor the other chil­dren of the first gen­er­a­tion of the first gar­den be­come flesh eaters.

• dietary improvement to add cereals, vegetables to flesh

81:1.8It was these en­forced changes in liv­ing con­di­tions which caused such a large pro­por­tion of the hu­man race to be­come om­niv­o­rous in di­etetic prac­tice. And the com­bi­na­tion of the wheat, rice, and veg­etable diet with the flesh of the herds marked a great for­ward step in the health and vigor of these an­cient peo­ples.

• primitives offered food to ghosts, gods

87:2.9Ghosts sup­pos­edly en­joyed the smell of food; food of­fer­ings at fu­neral feasts were once uni­ver­sal. The prim­i­tive method of say­ing grace was, be­fore eat­ing, to throw a bit of food into the fire for the pur­pose of ap­peas­ing the spir­its, while mum­bling a magic for­mula.

• primitives offered food to ghosts, gods

89:5.2Early man was a can­ni­bal; he en­joyed hu­man flesh, and there­fore he of­fered it as a food gift to the spir­its and his prim­i­tive gods. Since ghost spir­its were merely mod­i­fied men, and since food was man’s great­est need, then food must like­wise be a spirit’s great­est need.

• spiritual food › serve spiritual food in attractive form

133:4.2The miller he taught about grind­ing up the grains of truth in the mill of liv­ing ex­pe­ri­ence so as to ren­der the dif­fi­cult things of di­vine life read­ily re­ceiv­able by even the weak and fee­ble among one’s fel­low mor­tals. Said Je­sus: “Give the milk of truth to those who are babes in spir­i­tual per­cep­tion. In your liv­ing and lov­ing min­istry serve spir­i­tual food in at­trac­tive form and suited to the ca­pac­ity of re­cep­tiv­ity of each of your in­quir­ers.”

• spiritual food › Jesus’ meat is to do will of God

143:6.1On the evening that Nalda drew the crowd out from Sy­char to see Je­sus, the twelve had just re­turned with food, and they be­sought Je­sus to eat with them in­stead of talk­ing to the peo­ple, for they had been with­out food all day and were hun­gry. But Je­sus knew that dark­ness would soon be upon them; so he per­sisted in his de­ter­mi­na­tion to talk to the peo­ple be­fore he sent them away. When An­drew sought to per­suade him to eat a bite be­fore speak­ing to the crowd, Je­sus said, “I have meat to eat that you do not know about.” When the apos­tles heard this, they said among them­selves: “Has any man brought him aught to eat? Can it be that the woman gave him food as well as drink?” When Je­sus heard them talk­ing among them­selves, be­fore he spoke to the peo­ple, he turned aside and said to the twelve: “My meat is to do the will of Him who sent me and to ac­com­plish His work. You should no longer say it is such and such a time un­til the har­vest. Be­hold these peo­ple com­ing out from a Samar­i­tan city to hear us; I tell you the fields are al­ready white for the har­vest. He who reaps re­ceives wages and gath­ers this fruit to eter­nal life; con­se­quently the sow­ers and the reapers re­joice to­gether. For herein is the say­ing true: ‘One sows and an­other reaps.’ I am now send­ing you to reap that whereon you have not la­bored; oth­ers have la­bored, and you are about to en­ter into their la­bor.” This he said in ref­er­ence to the preach­ing of John the Bap­tist.

• evangelists to eat and drink whatever set before them

163:1.3Be­fore Je­sus laid his hands upon the heads of the sev­enty to set them apart as gospel mes­sen­gers, ad­dress­ing them, he said: “The har­vest is in­deed plen­teous, but the la­bor­ers are few; there­fore I ex­hort all of you to pray that the Lord of the har­vest will send still other la­bor­ers into his har­vest. I am about to set you apart as mes­sen­gers of the king­dom; I am about to send you to Jew and gen­tile as lambs among wolves. As you go your ways, two and two, I in­struct you to carry nei­ther purse nor ex­tra cloth­ing, for you go forth on this first mis­sion for only a short sea­son. Salute no man by the way, at­tend only to your work. When­ever you go to stay at a home, first say: Peace be to this house­hold. If those who love peace live therein, you shall abide there; if not, then shall you de­part. And hav­ing se­lected this home, re­main there for your stay in that city, eat­ing and drink­ing what­ever is set be­fore you. And you do this be­cause the la­borer is wor­thy of his sus­te­nance. Move not from house to house be­cause a bet­ter lodg­ing may be of­fered. Re­mem­ber, as you go forth pro­claim­ing peace on earth and good will among men, you must con­tend with bit­ter and self-de­ceived en­e­mies; there­fore be as wise as ser­pents while you are also as harm­less as doves.

• Father provides f. for every one who seeks

165:5.2“Yes, An­drew, I will speak to you about these mat­ters of wealth and self-sup­port, but my words to you, the apos­tles, must be some­what dif­fer­ent from those spo­ken to the dis­ci­ples and the mul­ti­tude since you have for­saken ev­ery­thing, not only to fol­low me, but to be or­dained as am­bas­sadors of the king­dom. Al­ready have you had sev­eral years’ ex­pe­ri­ence, and you know that the Fa­ther whose king­dom you pro­claim will not for­sake you. You have ded­i­cated your lives to the min­istry of the king­dom; there­fore be not anx­ious or wor­ried about the things of the tem­po­ral life, what you shall eat, nor yet for your body, what you shall wear. The wel­fare of the soul is more than food and drink; the prog­ress in the spirit is far above the need of rai­ment. When you are tempted to doubt the sure­ness of your bread, con­sider the ravens; they sow not nei­ther reap, they have no store­houses or barns, and yet the Fa­ther pro­vides food for ev­ery one of them that seeks it. And of how much more value are you than many birds! Be­sides, all of your anx­i­ety or fret­ting doubts can do noth­ing to sup­ply your ma­te­rial needs. Which of you by anx­i­ety can add a hand­breadth to your stature or a day to your life? Since such mat­ters are not in your hands, why do you give anx­ious thought to any of these prob­lems?

• Palestinians ate 2 meals/day

166:4.1While most Pales­tini­ans ate only two meals a day, it was the cus­tom of Je­sus and the apos­tles, when on a jour­ney, to pause at mid­day for rest and re­fresh­ment. And it was at such a noon­tide stop on the way to Phil­a­del­phia that Thomas asked Je­sus: “Mas­ter, from hear­ing your re­marks as we jour­neyed this morn­ing, I would like to in­quire whether spir­i­tual be­ings are con­cerned in the pro­duc­tion of strange and ex­traor­di­nary events in the ma­te­rial world and, fur­ther, to ask whether the an­gels and other spirit be­ings are able to pre­vent ac­ci­dents.”