police

68:1.4Prim­i­tive hu­man be­ings early learned that groups are vastly greater and stronger than the mere sum of their in­di­vid­ual units. One hun­dred men united and work­ing in uni­son can move a great stone; a score of well-trained guard­i­ans of the peace can re­strain an an­gry mob. And so so­ci­ety was born, not of mere as­so­ci­a­tion of num­bers, but rather as a re­sult of the or­ga­ni­za­tion of in­tel­li­gent co-op­er­a­tors. But co-op­er­a­tion is not a nat­u­ral trait of man; he learns to co-op­er­ate first through fear and then later be­cause he dis­cov­ers it is most ben­e­fi­cial in meet­ing the dif­fi­cul­ties of time and guard­ing against the sup­posed per­ils of eter­nity.

72:7.5There are no mu­nic­i­pally ap­pointed peace of­fi­cers; the po­lice forces are main­tained by the state gov­ern­ments. This de­part­ment is re­cruited al­most en­tirely from the un­mar­ried men be­tween twenty-five and fifty. Most of the states as­sess a rather heavy bach­e­lor tax, which is re­mit­ted to all men join­ing the state po­lice. In the av­er­age state the po­lice force is now only one tenth as large as it was fifty years ago.

134:5.10Uran­tia will not en­joy last­ing peace un­til the so-called sov­er­eign na­tions in­tel­li­gently and fully sur­ren­der their sov­er­eign pow­ers into the hands of the broth­er­hood of men—man­kind gov­ern­ment. In­ter­na­tion­al­ism—Leagues of Na­tions—can never bring per­ma­nent peace to man­kind. World-wide con­fed­er­a­tions of na­tions will ef­fec­tively pre­vent mi­nor wars and ac­cept­ably con­trol the smaller na­tions, but they will not pre­vent world wars nor con­trol the three, four, or five most pow­er­ful gov­ern­ments. In the face of real con­flicts, one of these world pow­ers will with­draw from the League and de­clare war. You can­not pre­vent na­tions go­ing to war as long as they re­main in­fected with the delu­sional virus of na­tional sov­er­eignty. In­ter­na­tion­al­ism is a step in the right di­rec­tion. An in­ter­na­tional po­lice force will pre­vent many mi­nor wars, but it will not be ef­fec­tive in pre­vent­ing ma­jor wars, con­flicts be­tween the great mil­i­tary gov­ern­ments of earth.

70:7.16All se­cret as­so­ci­a­tions im­posed an oath, en­joined con­fi­dence, and taught the keep­ing of se­crets. These or­ders awed and con­trolled the mobs; they also acted as vig­i­lance so­ci­eties, thus prac­tic­ing lynch law. They were the first spies when the tribes were at war and the first se­cret po­lice dur­ing times of peace. Best of all they kept un­scrupu­lous kings on the anx­ious seat. To off­set them, the kings fos­tered their own se­cret po­lice.

70:9.53. In­ter­nal peace preser­va­tion—pre­ven­tion of per­sonal vi­o­lence and so­cial dis­or­der.

81:5.5So­ci­ety thus be­comes a co-op­er­a­tive scheme for se­cur­ing civil free­dom through in­sti­tu­tions, eco­nomic free­dom through cap­i­tal and in­ven­tion, so­cial lib­erty through cul­ture, and free­dom from vi­o­lence through po­lice reg­u­la­tion.

92:3.9Re­li­gion fa­cil­i­tated the ac­cu­mu­la­tion of cap­i­tal; it fos­tered work of cer­tain kinds; the leisure of the priests pro­moted art and knowl­edge; the race, in the end, gained much as a re­sult of all these early er­rors in eth­i­cal tech­nique. The shamans, hon­est and dis­hon­est, were ter­ri­bly ex­pen­sive, but they were worth all they cost. The learned pro­fes­sions and sci­ence it­self emerged from the par­a­sit­i­cal priest­hoods. Re­li­gion fos­tered civ­i­liza­tion and pro­vided so­ci­etal con­ti­nu­ity; it has been the moral po­lice force of all time. Re­li­gion pro­vided that hu­man dis­ci­pline and self-con­trol which made wis­dom pos­si­ble. Re­li­gion is the ef­fi­cient scourge of evo­lu­tion which ruth­lessly drives in­do­lent and suf­fer­ing hu­man­ity from its nat­u­ral state of in­tel­lec­tual in­er­tia for­ward and up­ward to the higher lev­els of rea­son and wis­dom.

70:7.15Se­cret so­ci­eties con­tributed to the build­ing up of so­cial castes chiefly by the mys­te­ri­ous char­ac­ter of their ini­ti­a­tions. The mem­bers of these so­ci­eties first wore masks to frighten the cu­ri­ous away from their mourn­ing rites—an­ces­tor wor­ship. Later this rit­ual de­vel­oped into a pseudo seance at which ghosts were re­puted to have ap­peared. The an­cient so­ci­eties of the “new birth” used signs and em­ployed a spe­cial se­cret lan­guage; they also for­swore cer­tain foods and drinks. They acted as night po­lice and oth­er­wise func­tioned in a wide range of so­cial ac­tiv­i­ties.

70:10.5It was very early be­lieved that ghosts ad­min­is­tered jus­tice through the med­i­cine men and priests; this con­sti­tuted these or­ders the first crime de­tec­tors and of­fi­cers of the law. Their early meth­ods of de­tect­ing crime con­sisted in con­duct­ing or­deals of poi­son, fire, and pain. These sav­age or­deals were noth­ing more than crude tech­niques of ar­bi­tra­tion; they did not nec­es­sar­ily set­tle a dis­pute justly. For ex­am­ple: When poi­son was ad­min­is­tered, if the ac­cused vom­ited, he was in­no­cent.