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==First Evidence __NOTOC__[[File:Akhenaten_as_a_Sphinx_(Kestner_Museum).jpg|thumbnail|left|250px|Akhenaten as a Sphinx with the Sun God]]The first monotheistic religion developed in Ancient Egypt during the reign of Akhenaten, but it failed to gain a foothold and disappeared soon after his death. Monotheism==did not become a permanent fixture in the world until the adoption of monotheism by Hebrews in Babylon. While monotheism is often seen as something that derived from Judaism, the history of how monotheism became pervasive and expanded beyond Judaism is complex. Integrating both historical and archaeological data, we find that the rise of monotheism has been influenced by key political events. These political events help transform not just these early monotheistic faiths but also by extension many parts of the world today.

In Biblical chronology, we see that == What was the establishment of the state of Israel would constitute the world’s first true monotheistic state. However, the reality is there is no Monotheist Religion? ==How did monotheism start? The first evidence yet that shows of monotheism existed or was beyond a limited minority either emerges from Egypt in Judah or Israel, the two main states 14th century BCE (1353-1336 BC) during the reign of the Jewish people in the BibleAkhenaten.<ref> For information regarding the diversity of gods in ancient Israel and Judah, about Akhenaten see: StavrakopoulouReeves, Francesca, and John Barton, edsNicholas. 2005. ''[https://www.amazon.com/gp/product/0500051062/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0500051062&linkCode=as2&tag=dailyh0c-20&linkId=677e84cbaa3df8a547a903e9e58c82b0 Akhenaten: Egypt’s False Prophet]''. 20101. ‘’’’Religious Diversity in Ancient Israel and Judah’’’’Aufl. London ; New YorkLondon: T Thames & T ClarkHudson.</ref> In fact, excavations throughout modern Israel reveal very commonly other gods, in particular Asherah (or Astarte), The king was known to have worshiped, likely in conjunction with YahwehAten, the Jewish sun disk god(Figure 1). While initially, Akhenaten allowed the Jewish Yahweh god may have been the main god, it appears other gods were worship and accepted by much of the Jewish population. Perhaps one of the starkest indications that monotheismmany gods, if it existed at allas Egyptian kings had always done so, would have been in a very small minority at best during by the existence 5th year of his reign there was a decisive move that made the states worship of Israel and Judah is an 8th century BC find from Aten the Sinai that shows and states that Yahweh was married or coupled with only recognized religion in the goddess Asherah (Figure 2)kingdom.<ref> For information about this inscription, see[[File: Ruether, Rosemary Radford. 2006. ‘’’’Goddesses and the Divine Feminine: A Western Religious History’’’’. 1. paperback print. Berkeley: Univ376px-Statuette_Goddess_Louvre_AO20127. jpg|thumbnail|200px|left|Figurine of Calif. Press, pg. 74.</ref> This indicates that even if Yahweh had supremacy he was not the only god worshiped. In fact, the Bible does seem to suggest this was the case Astarte (e.g.Asherah) with a horned headdress, Louvre Museum]]The worship of Aten constituted the Asherah poles worshiped first monotheistic religion in the Bible). What is not indicated is the extent of which ancient Judah and Israel, in essence, appeared to be very similar to other contemporary states, which had chief gods (e.g., Ba’al, Marduk, Ashur, etc.) but also worshiped other deitiesworld.<ref>For information about other states and how divinity was structured monotheism in this period see: SnellHoffmeier, Daniel CJames Karl. 2015. ''[https://www. 2011amazon. ‘’’’Religions com/gp/product/0199792089/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0199792089&linkCode=as2&tag=dailyh0c-20&linkId=2ff8db798db59fc236b0c547f0d958ea Akhenaten and the Origins of the Ancient Near East’’’’Monotheism]''. Oxford ; New York: Cambridge Oxford University Press.</ref> Figure 2. Early depiction of Yahweh with his god Asherah mentioned in an inscription associating the two gods (http://www.jpost.com/HttpHandlers/ShowImage.ashx?id=204932)

However, while this represented an innovation, the worship of a single god proved to be highly unpopular with the priestly classes as well as, most likely, the local population. In this period, worship of deities was very specific to given cities and temples. Additionally, these temples performed important economic activities for communities. The ban of other gods or the cessation of worship of other gods would have been devastating to local economies and communities.<ref> For information about how temples in cities function during the ancient world see: Kemp, Barry J. 2006. ''[https://www.amazon.com/gp/product/0415235502/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0415235502&linkCode=The New Monotheismas2&tag=dailyh0c-20&linkId=68c8626317aaf79a23b9398a4a09701e Ancient Egypt: Anatomy of a Civilization]''. 2nd ed. London ; New York: Routledge, Pg. 257.</ref>

Perhaps more critical to monotheism is not what occurred in == Was Ancient Judaism Monotheistic? ==In Biblical chronology, we see that the establishment of the period state of Judah and Israel but what happened afterwardswould constitute the world’s first true monotheistic state. In 587 BCHowever, Jerusalem the reality is there is no evidence yet that shows monotheism existed or was sackedbeyond a limited minority either in Judah or Israel, which constituted a major crisis for the two main states of the Jewish population of Judahpeople in the Bible.<ref>For a history on information regarding the exile diversity of the Jews from gods in ancient Israel and Judah , see: Lipschitz Stavrakopoulou, OdedFrancesca, and Joseph BlenkinsoppJohn Barton, eds. 20032010. ‘’’’Judah and the Judeans in the Neo-Babylonian Period’’’’. Winona Lake, Ind''[https: Eisenbrauns.</ref> Many elites were taken to Babylon and this began a long period of the Jewish diaspora in places such as Mesopotamia (i/www.eamazon., Iraq) that lasted until after World War II. We see soon after this period a greater emphasis on Yahweh, while other gods are now depicted in a negative light and Yahweh is mentioned as the only god.<com/gp/product/0567032167/ref>For indication of monotheism during the post=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0567032167&linkCode=as2&tag=dailyh0c-Babylonian exile period 20&linkId=a6fddd78b93aaa866baffd50a135f2a0 Religious Diversity in Ancient Israel and its predecessors see: Schneider, Laurel CJudah]''. 2008. ‘’’’Beyond Monotheism: A Theology of Multiplicity’’’’. London, [England] London ; New York: RoutledgeT & T Clark.</ref> In other words, the theology began to be monotheistic by at least after the period of the exile in Babylon. This could be due to the fact that the main temple to Yahweh in Jerusalem was destroyed, negating any way to properly worship the god. Regardless, what is clear is monotheism only began to obtain greater traction after the destruction of the temple to Yahweh in Jerusalem.

Perhaps also critical to these developments were other religious changes occurring to In fact, excavations throughout modern Israel commonly reveal the Near East from the period existence of the Achaemenid Empire other gods. In particular, Asherah (550-330 BCor Astarte) and later. This period introduces a new god, Ahura Mazdawas worshiped, likely in conjunction with Yahweh, to the wider Near EastJewish god. While this the Jewish Yahweh god may not seem significanthave been the main god, this god began it appears other gods were worshiped and accepted by much of the Jewish population. Perhaps one of the starkest indications that monotheism, if it existed at all, would have been limited to be associated a very small minority of Jews. During the 8th century BC, archeologists have found evidence that suggests that Yahweh was married or coupled with the emerging religion of Zoroastrianismgoddess Asherah.<ref>For information about Zoroastrianism this inscription, see: Boyce, Mary. 1996. ‘’’’A History of Zoroastrianism’’’’. 3rd impression, with corrections. Handbuch Der Orientalistik. Erste Abteilung, Der Nahe Und Mittlere Osten, 13. Bd., Religion, 1. AbschnittRuether, Religionsgeschichte des Alten Orients, LfgRosemary Radford. 2, Heft 2A2006. Leiden ; New York''[https: E//www.Jamazon. Brill.<com/gp/product/0520250052/ref> This faith eventually (i.e., this is unclear how this religion develops or when it develops its main tenants) becomes likely =as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0520250052&linkCode=as2&tag=dailyh0c-20&linkId=d016bd8cf492a027e3ef5cd3d600f5b7 Goddesses and the earliest faith which depicts a single good god fighting an evil deity (Angra Mainyu) in a great cosmic struggle affecting the whole world (iDivine Feminine: A Western Religious History]''.e1., a universal faith)paperback print. Furthermore, this good vs. evil struggle is also depicted in the eventual resurrection of the dead during a judgment day on Earth, where the good go to a type of heavenBerkeley: Univ. What this suggests is that Judaism, or at least very likely Christianity, may have been influenced by Zoroastrianism’s concepts of good vsCalif. evil, as the major tenants that Christianity adoptsPress, such as the concept of God vspg. Satan and judgment day, were already present in Zoroastrianism74. </ref>

What is also telling is This evidence indicates that monotheism even if Yahweh had supremacy he was not the only appears to emerge during a period when larger states and empires were presentgod worshiped. In fact, all religions that we can call monotheistic, or more accurately universal religions the Bible does seem to suggest this was the case (ie.eg., a religion relevant the Asherah poles worshiped in the Bible). What is not indicated is the extent to all people which ancient Judah and not just a population group; Israel, in essence, appeared to be very similar to other contemporary states, which had chief gods (e.g., IslamBa’al, ChristianityMarduk, JudaismAshur, Manichaeismetc.) develop at a time of large scale empires where kings were now being called “king of kings” and seen as unifiers of many peoplebut also worshiped other deities.<ref>For the concept of “king of kings” information about other states and larger unification of multiple populations during the period of the large empires how divinity was structured see: ShayeganSnell, M. RahimDaniel C. 2011. ‘’’’Arsacids and Sasanians''[https: Political Ideology in Post-Hellenistic and Late Antique Persia’’’’//www. Cambridge ; New York: Cambridge University Pressamazon.<com/gp/product/052168336X/ref> In essence, before a single or universal god became the norm, the concept =as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=052168336X&linkCode=as2&tag=dailyh0c-20&linkId=8863fbc417e1e248326b0e496a5416b4 Religions of a universal king or emperor became well established. This likely makes the idea of a single political unity more palatable for multiple population groupsAncient Near East]''. We know universal empires sought to unify people through a common government and other common cultural links, including through the economy.<ref>For information about emerging concepts of universalism in empires see: Cline, Eric H., and Mark W. Graham. 2011. ‘’’’Ancient Empires: From Mesopotamia to the Rise of Islam’’’’. Cambridge ; New York: Cambridge University Press.</ref> Therefore, it may not be a surprise that universal empires helped to create philosophies of universal religions and ideas, as the ideas of greater unity between populations had already become well established. On the other hand, during the period when Yahweh, for instance, was the chief god in Judah, we see no evidence that this god was considered the only god and certainly he was only associated with the Jewish people. In essence, the mental constructs of god in the pre-Babylonian exile period (i.e., before the 6th century BC) do not appear to incorporate God as being the only god. The development seems to happen later, perhaps under the presence of empires and/or the desire to transform an existing religion due to changes in political circumstances such as the loss of Jerusalem.

==ConclusionWhen did Hebrew Monotheism develop? ==[[File:Zeus_Yahweh.jpg|thumbnail|250px|left|4th Century BC Phoenician coin with an image that possibly represents Yaweh.]]Perhaps more critical to monotheism is not what occurred in the period of Judah and Israel but what happened afterward. In 587 BC, Jerusalem was sacked, which constituted a major crisis for the Jewish population of Judah.<ref>For a history on the exile of the Jews from Judah see: Lipschitz, Oded, and Joseph Blenkinsopp, eds. 2003. ''[https://www.amazon.com/gp/product/1575060736/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1575060736&linkCode=as2&tag=dailyh0c-20&linkId=843b06a4bf8a1afaa936dace0527238e Judah and the Judeans in the Neo-Babylonian Period]’’. Winona Lake, Ind: Eisenbrauns.</ref> Many elites were taken to Babylon and this began a long period of the Jewish diaspora in places such as Mesopotamia (i.e., Iraq) that lasted until after World War II. We see soon after this period a greater emphasis on Yahweh, while other gods are now depicted in a negative light, and Yahweh is mentioned as the only god.<ref>For an indication of monotheism during the post-Babylonian exile period and its predecessors see: Schneider, Laurel C. 2008. ''[https://www.amazon.com/gp/product/0415941911/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0415941911&linkCode=as2&tag=dailyh0c-20&linkId=d65b1e1dca811b52f37f6d5cae77a156 Beyond Monotheism: A Theology of Multiplicity]''. London, [England] ; New York: Routledge.</ref>

This list concentrates on In other words, the theology began to be monotheistic at least after the economy period of the Bronze Age, as it was an important element exile in Babylon. This could be due to the fact that helped link the ancient Near East with the broader ancient Old World main temple to Yahweh in Central AsiaJerusalem was destroyed, India, and Europe through long-distance commercenegating any way to properly worship the god. This trade helped facilitate emerging patterns of consumerismRegardless, entrepreneurial spirit, and what is clear is monotheism only began to obtain greater traction after the spread destruction of the alphabet and other social ideas. The economy, however, seems alien temple to us as it was complex and had many aspects to it, spanning from elites Yahweh in palaces and temples to common urban and nomadic householdsJerusalem.

1Zoroastrianism eventually (i.e. Lipiński, Edward, and Katholieke Universiteit te Leuven this is unclear how this religion develops or when it develops its main tenants) becomes the earliest faith which depicts a single good god fighting an evil deity (1970- Angra Mainyu), eds. 1979. ‘’’’State and Temple Economy in a great cosmic struggle affecting the Ancient Near East: Proceedings of the International Conference’’’’whole world (i. Orientalia Lovaniensia Analecta 5-6e. Leuven: Departement Oriëntalistiek, a universal faith).

While we often think of temples as being places of religion and nothing moreFurthermore, the reality this good vs. evil struggle is temples were foundational and if not critical to economic activity for many Bronze Age cities. Temples were places that held also depicted in the identity eventual resurrection of citiesthe dead during a judgment day on Earth, where the local gods would be housed and worshipedgood goes to a type of heaven. HoweverWhat this suggests is that Judaism, temples also controlled lands and had many people working for themor at least very likely Christianity, sometimes acting like land managers and renting or leasing their lands to be farmedmay have been influenced by Zoroastrianism’s concepts of good vs. In additionevil, as the major tenants that Christianity adopts, temples also controlled production such as the concept of things, including beer and textilesGod vs. This required a lot of labor Satan and temples judgment day, were able to control this labor process, forming what amounted to be factories of workersalready present in Zoroastrianism.

Palaces == Does the Rise of Monotheism parallel the Rise of Empires? ==Interestingly, monotheism only appears to emerge during a period when larger states and Tradeempires were present. In fact, all religions that we can call monotheistic, or more accurately universal religions (i.e., a religion relevant to all people and not just a population group; e.g., Islam, Christianity, Judaism, Manichaeism) develop at a time of large scale empires where kings were now being called “king of kings” and seen as unifiers of many people.<ref>For the concept of “king of kings” and larger unification of multiple populations during the period of the large empires see: Shayegan, M. Rahim. 2011. ''[https://www.amazon.com/gp/product/0521766419/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0521766419&linkCode=as2&tag=dailyh0c-20&linkId=1f93b445436f466baed1d819eb20554d Arsacids and Sasanians: Political Ideology in Post-Hellenistic and Late Antique Persia]''. Cambridge ; New York: Cambridge University Press.</ref> In essence, before a single or universal god became the norm, the concept of a universal king or emperor became well established. This likely makes the idea of a single political unity more palatable for multiple population groups. We know universal empires sought to unify people through a common government and other common cultural links, including through the economy.<ref>For information about emerging concepts of universalism in empires see: Cline, Eric H., and Mark W. Graham. 2011. [https://www.amazon.com/gp/product/0521717809/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0521717809&linkCode=as2&tag=dailyh0c-20&linkId=a411bd2ba7d644e44a13cf9065a4430e <i>Ancient Empires: From Mesopotamia to the Rise of Islam</i>]. Cambridge ; New York: Cambridge University Press.</ref>

2Therefore, it may not be a surprise that universal empires helped to create philosophies of universal religions and ideas, as the ideas of greater unity between populations had already become well established. MoranOn the other hand, William Lduring the period when Yahweh, for instance, was the chief god in Judah, we see no evidence that this god was considered the only god and certainly he was only associated with the Jewish people. 1992In essence, the mental constructs of god in the pre-Babylonian exile period (i.e. ‘’’’The Amarna Letters’’’’, before the 6th century BC) do not appear to incorporate God as being the only god. Baltimore: Johns Hopkins University PressThe development seems to happen later, perhaps under the presence of empires and/or the desire to transform an existing religion due to changes in political circumstances such as the loss of Jerusalem.

The book covers an interesting history in the Near East during == Conclusion ==What is clear is monotheism was not something that took a long time to develop. We can see archaeological and historically that at least through the 14th century BC, when the city first half of Amarna briefly became the capital in Egypt during the reign first millennium BCE polytheism dominated. The later monotheistic faith of AkhenatenJudaism appears to initially be a polytheistic religion. This period saw a large number After the influence of correspondences between vassals empires and kings with the Egyptian court in the common language loss of Akkadian. The international correspondences between the kings of BabylonJudean temple, Assyriawe begin to see greater transformations toward monotheism. This eventually gives rise to modern monotheistic Judaism, MitanniChristianity, Hittitesand Islam. Along the way, and Cyprus demonstrate Zoroastrianism likely played an influential role in the gift exchanges and sending development of goods between palaces and governments during this timethese universal faiths.

3. Goddeeris, Anne. 2002. ‘’’’Economy and Society in Northern Babylonia in the Early Old Babylonian Period (ca. 2000-1800 BC)’’’’. Orientalia Lovaniensia Analecta 109. Leuven ; Sterling, Va. : Leuven: Peeters ; Dép. Oosterse Studies. The book looks at different aspects of the Babylonian economy, including on how key day-to-day aspects functioned. The emphasis is on how households managed their affairs, from loans, to marriages, litigations, and inheritance issues. Aspects of ownership and land, including in agriculture or other resources owned are presented.  4. Nemet-Nejat, Karen Rhea. 1998. ‘’’’Daily Life in Ancient Mesopotamia’’’’. The Greenwood Press “Daily Life through History” Series. Westport, Conn: Greenwood Press. The book deals with a wide range of topics about Mesopotamian society; however, one critical element is how households, including different gender and age roles, functioned in the larger economy and society of ancient Mesopotamia. We see that women, at least in Babylonia, were able to control land and wealth, including slaves. However, in other parts of Mesopotamia, particularly in northern Mesopotamia, it was more conservative and women held less power. This book provides knowledge on how people affected or were affected by the larger forces of the economy and larger society.  5. Porter, Anne. 2011. ‘’’’Mobile Pastoralism and the Formation of Near Eastern Civilizations: Weaving Together Society’’’’. Cambridge ; New York: Cambridge University Press. Nomadic pastoralism made a critical contribution to the Near East economy in the Bronze Age. Often tribal groups would create social connections, through marriage or blood ties, with urban dwellers. This gave urban dwellers and nomads the opportunity to either become nomadic or an urban dweller, while also helping to create social links critical for trade and exchange. Nomads often carried items across the Near East, such as textiles, while they also utilized goods found in cities such as agricultural products. This symbiotic relationship allowed both types of lifestyles, urbanism and nomadism, to thrive.  Trade Colonies 6. Barjamovic, Gojko. 2011. ‘’’’A Historical Geography of Anatolia in the Old Assyrian Colony Period’’’’. CNI Publications 38. Copenhagen: Carsten Niebuhr Institute of Near Eastern Studies, University of Copenhagen : Museum Tusculanum Press. This book covers the Old Assyrian trade colonies, which dominated central Anatolia in the late 3rd and early 2nd millennium BC. The book covers the geography of key colony sites and discusses the nature of trade across the geography, with caravans of textiles, silver, gold, and other commodities being traded. This period is critical to understanding how private households setup in colonies in foreign places and through multiple generations of families they maintained a long-distance trade connection that catalyzed commerce in northern Mesopotamia and Anatolia. 7. Larsen, M.T. 1967. ‘’’’Old Assyrian Caravan Procedures’’’’. PIHANS 22. Amsterdam: NINO. This is a classic book that describes best how trade caravans function in the Old Assyrian Period (late 3rd and early 2nd millennium BC), specifically the prices of commodities like wool and silver, itineraries of travel, and the types of investment that went into the trade. The Old Assyrian caravans helped defined what private enterprise looked like in the ancient Near East during the Bronze Age. We see network of families that navigated the politics of the Bronze Age to trade items across vast distances using donkey to carry the load. The trade ultimately linked Central Asia with Anatolia, exchanging tins, wool, textiles, gold, and other products.  The Ports and Seafaring====Related Articles==== 8. Wachsmann, Shelley. 2009. ‘’’’Seagoing Ships and Seamanship in the Bronze Age Levant’’’’. 2. print. Ed Rachal Foundation Nautical Archaeology Series. College Station, Tex{{#dpl: Texas A & M Univ. Press. Seafaring made a major contribution to the Bronze Age economy in the Near East and broader Mediterranean. In addition to trade, seafaring also incorporated aspects of piracy and war that also formed aspects of the Bronze Age seafaring economies. Ships were designed to accommodate a variety of activities, including moving cargo or for speed for raiding. This book shows the types of shipping and their role in the Bronze Age Mediterranean.  9. Steel, Louise. 2013. ‘’’’Materiality and Consumption in the Bronze Age Mediterranean’’’’. Routledge Studies in Archaeology v.category=Religious History|ordermethod=firstedit|order=descending|count=8. New York: Routledge.}}The Middle and Late Bronze Ages were ages of consumerism in many respects. We see heavy use of wine, olive oils, bronzes, perfumes, and other luxuries. The ports along the Levant, such as Byblos and Ugarit, played critical roles in trade network that brought luxury goods to a wide consumer market and also provide the produce of the region to other areas. While this had a benefit in commerce, this also provided the mechanism for the spread of the alphabet and intermingling of Near Eastern and Greek</Aegean ideas. Consumerism began to be more than simply something for the elites but the masses, what we might call the middle class, began to be active participants.  International Trade 10. Cline, Eric H. 1994. ‘’’’Sailing the Wine-Dark Sea: International Trade and the Late Bronze Age Aegean’’’’. BAR International Series 591. Oxford: Tempus Reparatum. The Late Bronze Age (c. 1500-1200 BC) was a period of international trade relations between the Mediterranean world and the Near East. The trade connected and saw the exchange of goods from Central Asia to the middle Mediterranean. The nexus of this trade was the Levantine coast where ships moved luxury goods such as ivory, perfumes, copper, tine, bronzes, glass, precious stones, wine, oils, and other objects. The Uluburun shipwreck is an example of the types of ships and contained the types of cargo exemplary of this trade.div>[[Category:Wikis]]