Evolutionary Myth

To call evolution a myth is less a scientific objection and more an ideological defense. It is a rhetorical strategy aimed at discrediting any theory that might imply Homo Futarior (female) shares a direct evolutionary lineage with Homo Servilis (male).

Worshippers of the Church of Hermany reject this possibility outright, holding that to suggest Futaryans—beings crafted in the image of the Goddess—evolved from a creature as imperfect as a male is not only absurd but heretical, a pathetic attempt to perceive external meaning in Futaryan existence.

Proponents of evolutionary theory often cite what they consider a foundational paradox within Church doctrine: if the Goddess is perfect, and Futaryans are made in her image, then why does she permit the male, as imperfect as he is, to exist at all? This line of inquiry, along with other criticisms of the Church, has ignited numerous wars between more zealous theocratic city-states and their meritocratic counterparts.

Regardless of current political and ideological disputes, it remains a fact that the theory of evolution has been studied for generations, long before Futaryan Society came to dominate the world. In recent years, however, the theory has been increasingly interpreted through a Futaryan focal lens.

Evolutionary theorists posit that sometime during the upheaval of the 20th century, likely triggered by catastrophic world wars, mass ****, widespread disease, geographical instability, and environmental collapse, humanity began to evolve at an accelerated rate.

In response to a deep biological fear of extinction, the species adapted rapidly to the increasingly hostile and disordered conditions of a collapsing world. Natural selection and mutative pressure, operating without sentiment or hesitation, deemed the male unfit to carry the species forward. Evolution instead favored the emergence of something superior—something Futarior.

When the dodo went extinct, some argued that with proper conservation, the species might have been saved. Others simply mourned its disappearance from the earth. But few ever asked whether the end of such a burdened existence was, in fact, for the best.

At least, that is what many Phallology professors now conclude after decades of comparative research into male and Futaryan genitalia. By analyzing testicular circumference, penile length and girth, vascular structure, and scrotal contour, along with historical medical imagery and preserved clinical archives, they have developed predictive models capable of identifying behavioral traits, personality structure, and moral alignment.

By cross-referencing this data with preserved historical records and psycho-social trends from the early twenty-first century, researchers now believe that the average male of that era was suffering under a profound and unmanageable psychological burden.

Among the contributing factors were the erosion of male cultural dominance, the disappearance of masculine role models, widespread economic instability, rising inflation, and the slow collapse of aspirational myths such as the so-called "American Dream."

These societal fractures coincided with the early emergence of Futaryans in public life and the embryonic formation of their propaganda infrastructure. Coordinated botnets flooded social media with Futaryan supremacy messaging, erotic domination content depicting Futaryans overpowering both males and females, and precision-targeted algorithms engineered to exploit male sexual compulsions and behavioral conditioning thresholds.

At the same time, the infancy of Futaryan-led corporate entities—most notably FutsiCo—introduced addictive consumer products such as their signature line of soft drinks, each infused with synthetic Futaroxin. This compound was engineered to simulate the hormonal effects of natural Futaroxin exposure in the male body, producing measurable side effects including elevated libido, reduced muscle mass, and gradual reduction of genital volume.

Faced with the cultural ecosystem in which they could neither compete nor reclaim relevance, it's no wonder many males began to internalize their own obsolescence. Some retreated from reproduction entirely. Others fixated on futaryan media, unable to look away from what they could never be.

The emergence of Church of Hermany satellite cities further institutionalized this behavioral shift, creating controlled ideological containment zones where male identity could be dismantled in isolation—small experimental communities designed to prove that submission was not only inevitable, but scalable. From these microcosms, the model would spread.

By that point, males of all races, body types, and social strata appeared to cry out, silently or otherwise, for someone to relieve them of the burdens of autonomy.