The Ancient Period, Before 600 BCE: Content Summary 1.6: Development of Ancient Afro-Eurasian Religions

Hunter-gatherers were polytheists and also animists who believed that animals, plants, and natural phenomena had spiritual properties. (1.6.A)

With the establishment of sedentary agriculture and the earliest formation of cities, religious practices became increasingly focused on farming concerns, many intended to create or protect favorable levels of rainfall and river flow. (1.6.A)

In ancient Egypt, priests venerated gods associated with the flooding of the Nile (Hapi) and the movement of the sun (Ra). (1.6.A)

Over time, sedentary communities gained a greater understanding of agriculture and achieved greater technical control over nature. As a result, the focus of polytheistic religions turned from natural to human concerns; for example, in later Mesopotamia, Marduk was venerated as the patron deity and protector of the city of Babylon. (1.6.A)

As a result, the focus of polytheistic religions turned from natural to human concerns; for example, in later Mesopotamia, Marduk was venerated as the patron deity and protector of the city of Babylon. (1.6.A)

As a result, the focus of polytheistic religions turned from natural to human concerns; for example, in later Mesopotamia, Marduk was venerated as the patron deity and protector of the city of Babylon. (1.6.A)

As cities grew into states and empires, political leaders legitimized their expanding authority on religious grounds. In Vedic South Asia, early kings (rajahs) relied on the rituals of the brahman and the Vedas to support their legitimacy and authority. (1.6.B)

In Shang China, kings asserted that connecting to their dynastic ancestors through rituals granted them powers to control natural phenomena, as well as military and political powers. (1.6.B)

In Zhou China, the Mandate of Heaven justified the king’s legitimacy, dictating that through his ancestors he was connected to the cosmic forces of heaven that brought political and natural order to Earth. (1.6.B)

In Zhou China, the Mandate of Heaven justified the king’s legitimacy, dictating that through his ancestors he was connected to the cosmic forces of heaven that brought political and natural order to Earth. (1.6.B)

In Zhou China, the Mandate of Heaven justified the king’s legitimacy, dictating that through his ancestors he was connected to the cosmic forces of heaven that brought political and natural order to Earth. (1.6.B)

From the ancient period to the 20th century, the Mandate of Heaven bolstered the authority of Chinese rulers in periods of stability but undermined political authorities in periods of natural and political disaster. (1.6.B)

From the ancient period to the 20th century, the Mandate of Heaven bolstered the authority of Chinese rulers in periods of stability but undermined political authorities in periods of natural and political disaster. (1.6.B)

From the ancient period to the 20th century, the Mandate of Heaven bolstered the authority of Chinese rulers in periods of stability but undermined political authorities in periods of natural and political disaster. (1.6.B)

Toward the end of the ancient period, religious beliefs and practices became increasingly human centered and metaphysical. (1.6.C)

Judaism and Zoroastrianism, two of the earliest monotheistic religions, focused on morality more than on controlling nature. (1.6.C)

Judaism and Zoroastrianism, two of the earliest monotheistic religions, focused on morality more than on controlling nature. (1.6.C)

Judaism was a monotheistic religion whose god was omniscient. (1.6.C)

According to the Torah, veneration of God was accomplished through moral and ethical behaviors as opposed to rituals. (1.6.C)

Unlike previous religions based on local deities or sacred locations, both Judaism and Zoroastrianism were portable. As text-based faiths devoted to a single, omnipresent deity, these religions could be practiced anywhere. (1.6.C)