Monotheism-Early History 1
In ancient Egypt
Ancient Middle-Eastern religions may have worshipped a single god within a pantheon and the abolition of all others, as in the case of the Aten cult in the reign of the Egyptian pharaoh Akhenaten. Iconoclasm during this pharaoh’s rule is considered a chief origin for the subsequent destruction by some groups of idols, holding that no other god before the preferred deity (dually and subtly acknowledging the existence of the other gods, but only as foes to be destroyed for their drawing of attention away from the primary deity).
Other issues such as Divine Right of Kings may possibly also stem from pharaonic laws on the ruler being the demigod or representative of the Creator on Earth. The massive tombs in the Egyptian pyramids which aligned with astronomical observations, perhaps exemplify this relationship between the pharaoh and the heavens.
Zoroastrianism
Zoroastrianism is considered to be one of the earliest monotheistic beliefs, but the Zoroastrian definition of monotheism is neither comparable nor compatible with the monotheism of other religions that – in addition to being monotheistic – are also monist.
In Zoroaster’s revelation, Ahura Mazda is a transcendental and universal god, the one uncreated Creator (standard appellation) and to whom all worship is ultimately directed. However, Zoroaster also perceives Mazda to be wholly good, and that his creation is wholly good. In conflict with creation is anti-creation, evident in the created world as decay and disorder. Since anti-creation is purely destructive it cannot have been created (otherwise it would self-destruct) and hence must – like the Creator himself – be uncreated.
In the Gathas, Zoroaster does not acknowledge any divinity other than Ahura Mazda. However, the hymns of Indo-Iranian religious tradition (of which the Gathas are a part) are always addressed to a specific divinity and those closely associated with him, and in this sense the Gathas are not (necessarily) a denial of the other divinities, but the exhaltation of a specific one. Although not mentioned by name (in the Gathas, Ahura Mazda is itself an epithet, not yet a proper name), Zoroaster implicitly acknowledges the existence of other Ahuras "Lords", as in "thou who art the mightiest Ahura and the Wise (Mazda) One" (Yasna 33.11). In addition to these lords that are "worthy of worship" (yazata), Zoroaster also refers to the daevas as the ‘wrong’ gods, or ‘false’ gods, or gods ‘that should not be worshipped’ and whose followers are to be brought onto the path of righteousness. In later Zoroastrian tradition, the daevas are demons, but this is not yet evident in the prophet’s own poetry.
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written by DRSC