Cycles of
activity aimed at maintaining and increasing the outcome of work
for survival were thus confirmed. A community's well-being was
expressed by its ability to satisfy the needs of its members and
achieve a pattern of growth. Still heavily dependent upon
natural elements (rain, floods, wind, insects, etc.), as well as
subjected to attacks from neighbors, communities developed
strategies for better use of resources (human included),
storage, and defense mechanisms. These strategies were carefully
encoded in the respective religious covenants.
The religions that have survived and developed seem to gravitate
around a core of very practical writings and associated visual
reminders of the power they invoke in connection to the
pragmatic identity of the community. The book was the standard;
those who constituted the organization of religion-the
priesthood-could usually read the book. Scribes, even some of
the priests, could write and add to the book. The majority
listened and memorized, resorting to better memory than we
exercise today, memory that their practical experience
required. They subscribed to religious patterns, or carried out
rituals on a personal or communal level.
It is helpful to keep in mind that religious involvement was
facilitated by the fact that religion is not only pragmatically
founded, but also pragmatically ascertained and tested. Rules
for farming, hunting, preparing food; rules for hygiene and
family relations; rules for conducting war and dealing with
prisoners and slaves were expressed against the background of an
accepted supreme reference, before evolving into future ethical
rules and legal systems.
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