Divine Plurality, Early Trinities, and the Elevation of Jehovah: Revisiting Moncure Daniel Conway’s Demonology and Devil-Lore
📝 Introductory Note to
the Reader I am not a theologian, nor do I pretend
to be one. Yet there are mysteries within our inherited beliefs that I feel
compelled to explore in order to understand the foundations of the tradition
in which many of us were raised—Christian and Catholic. The first time I encountered the
provocative idea that Jehovah was originally part of a cohort of other gods
was through a former partner and friend, Javier Fernández, who studied
theology. My curiosity deepened when I read Moncure Daniel Conway’s Demonology
and Devil-Lore (1879), a book that captivated me by the way it dissected
myths and exposed how churches have systematically demonized earlier beliefs.
What follows is not the work of a
professional theologian, but of a scholar in search of understanding,
connecting Conway’s insights with broader historical and mythological
patterns. |
Divine Plurality, Early Trinities, and the
Elevation of Jehovah: Revisiting Moncure Daniel Conway’s Demonology and
Devil-Lore
|
Abstract Christianity’s
doctrine of the Trinity is traditionally perceived as a unique theological
innovation. However, Moncure Daniel Conway’s Demonology and Devil-Lore
(1879) reveals that trinitarian structures predate Christianity and appear
across diverse ancient civilizations. This paper examines Conway’s thesis
that Jehovah originated as one among the Elohim, situates this claim within
modern biblical scholarship, and compares the Christian Trinity with
analogous triads in Hinduism, Egypt, Mesopotamia, Greece, and Arabia. The
argument highlights that Christianity’s Trinity is less an isolated
revelation than a crystallization of a universal religious archetype: the reconciliation
of unity and plurality in the divine. |
Keywords: Moncure Daniel
Conway, Demonology and Devil-Lore, Elohim, Trinity, Comparative Religion, Mythological
Archetypes |
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Resumen La
doctrina cristiana de la Trinidad suele entenderse como una innovación única.
Sin embargo, Demonology and Devil-Lore (1879) de Moncure Daniel Conway
demuestra que las estructuras trinitarias existen desde mucho antes del
cristianismo y se encuentran en diversas civilizaciones antiguas. Este
artículo examina la tesis de Conway según la cual Jehová fue originalmente
uno de los Elohim, la relaciona con la investigación bíblica moderna y
compara la Trinidad cristiana con tríadas análogas en el hinduismo, Egipto,
Mesopotamia, Grecia y Arabia. El argumento resalta que la Trinidad cristiana
no es una revelación aislada, sino la cristalización de un arquetipo
religioso universal: la reconciliación entre unidad y pluralidad en lo
divino. |
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Resumo A
doutrina cristã da Trindade é frequentemente vista como uma inovação
exclusiva. No entanto, Demonology and Devil-Lore (1879) de Moncure
Daniel Conway mostra que as estruturas trinitárias existiam muito antes do
cristianismo e estavam presentes em várias civilizações antigas. Este artigo
examina a tese de Conway de que Jeová foi originalmente um dos Elohim,
relaciona essa ideia com estudos bíblicos modernos e compara a Trindade
cristã com tríades análogas no hinduísmo, Egito, Mesopotâmia, Grécia e
Arábia. O argumento enfatiza que a Trindade cristã não é uma revelação
isolada, mas a cristalização de um arquétipo religioso universal: a busca por
conciliar unidade e pluralidade no divino. |
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Introduction
Christianity’s
doctrine of the Trinity (Father, Son, and Holy Spirit) is often regarded as a
defining theological innovation and prescribed to those of us who were raised
in this tradition. Yet the idea of a divine plurality, and specifically triadic
configurations of divinity, appears across many ancient religions; the concept
of a trinity is not a new, nor is it an innovative belief. This suggests that
the Christian Trinity may be less an isolated revelation and more a refinement
of an archetypal human attempt to reconcile unity and multiplicity in the
divine (Eliade, 1996).
Moncure
Daniel Conway’s book Demonology and Devil-Lore (1879) was one of the
earliest works in the Anglophone world to systematically compare
Judeo-Christian traditions with global mythologies. Conway’s thesis, though
framed within nineteenth-century comparative philology and rationalism, was
provocative: Jehovah, far from being a timeless singular deity, emerged
historically from a pantheon of Elohim, who are not exclusively linked to
Hebrew-Jewish tradition, but spread across Asian primeval societies and
cultures. Furthermore, Based on Moncure Conway (1879), the Christian Trinity
itself reflects older mythological triads found in India, Egypt, Mesopotamia,
Greece, and elsewhere.
The
purpose of this article is threefold: (a) to examine Conway’s argument about
Jehovah among the Elohim, (b) to explore ancient examples of divine triads, and
(c) to analyze the implications of these findings for understanding the
Christian Trinity as part of a larger religious pattern.
Jehovah
Among the Elohim
Conway
highlights a critical textual feature of the Hebrew Bible: the plural noun Elohim,
often rendered as “God,” is frequently used with singular verbs. Conway thus
explains:
“The sacred books of the Hebrews bring us into the
presence of the gods (Elohim) supposed to have created all things out of
nothing—nature-gods—just as they are in transition to the conception of a
single Will and Personality” (Conway, 1879/Vol. I, p. 46).
This
observation situates Israelite religion within the broader context of ancient
Near Eastern polytheism. Early texts such as Deuteronomy 32:8–9 (in its older
Septuagint and Dead Sea Scrolls versions, not the biblical version we can now
read) appear to describe Yahweh as receiving Israel as his allotted people,
while other nations were assigned to other deities (Day, 2002; Smith, 2001). In
this reading, Yahweh was initially one member of a divine family, later
elevated to exclusive sovereignty over the Israelites.
Conway
underscores this point by remarking on the “concentration which resulted in the
enthronement of one supreme sovereign, Jehovah” (1879/Vol. I, p. 46). According
to Dever (2005), this shift from polytheism to monolatry and eventually
monotheism represents not a rupture but an evolutionary process. Archeological
evidence, including inscriptions referring to “Yahweh and his Asherah,”
(goddess of fertility or spouse) further supports the view that Israelite
religion once acknowledged multiple divine figures (Hadley, 2000), an idea that
is simply unheard of in this moment of religious evolution. Thus, Conway’s
nineteenth-century insight aligns with later scholarship: Israelite monotheism
was a product of gradual theological consolidation, and Jehovah’s “siblings”
were once worshipped as fellow members of a divine council.
Trinitarian
Structures in Ancient Religions
Conway’s
(1879) comparative analysis shows that Christianity’s Trinity belongs to a
broader human tendency: the structuring of divine powers in threes. The
following examples illustrate this archetypal pattern, and these are found in Demonology
and Devil-Lore (1879).
Hinduism:
The Trimurti
The Hindu Trimurti (Brahma (creator), Vishnu (preserver), and Shiva (destroyer)) encapsulates the cosmic cycle of existence based on this mythology. These functions correspond broadly to phases of birth, life, and death, suggesting that triads provide a symbolic structure for understanding totality. Conway noted the shifting meanings of divine terms in Indian religion (1879/Vol. I, p. 46), emphasizing that semantic and theological evolution parallels Hebrew developments. It needs to be noted that Hebrew religion was born in Central Asia probably allowing many cultures to be in contact with Hindi religious tradition.
Figure 1 - Hindu Trimurti: Cosmic Cycle of Existence
Egypt:
Divine Triads of Family and Cosmos
Egyptian
theology revolved around triadic families, such as Osiris, Isis, and
Horus, or Amun, Mut, and Khonsu. These units emphasized generational
continuity, fertility, and cosmic balance (Frankfort, 1948). The death and
resurrection of Osiris, mediated through Isis and embodied in Horus, provided a
narrative echo to later Christian themes of divine sonship and renewal. Conway
explicitly connected these Egyptian triads to Christianity’s later formulations
in his studies of comparative theology (1879/Vol. I, p. 88).
Figure 2
- Egyptian Divine Triad
Mesopotamia:
Cosmic Division
The
Mesopotamian pantheon structured the universe into three domains: Anu
(heaven), Enlil (air/command), and Ea/Enki (water/wisdom). Later,
Sin, Shamash, and Ishtar formed a lunar-solar-planetary triad governing cosmic
order (Kramer, 1961). Conway observed that the Hebrews inherited much of their
mythic structure from their Mesopotamian neighbors (1879/Vol. II, p. 132). And
it also needs to be borne in mind that Abraham came out of Ur, a Chaldean city
in the heart of Mesopotamia, and he did not leave his religious ideas behind
but took them with him.
Figure 3
- Mesopotamian Cosmic Structure
Greco-Roman
and Celtic Patterns
Greek
religion produced numerous triads: Hecate as triple goddess of maiden, mother,
and crone; the Moirai (Fates); and Platonic philosophy’s triad of The One,
Nous, and Psyche. Celtic traditions likewise emphasized triple
goddesses, such as Brigid in her threefold functions (Graves, 1948/1997).
Conway (1879/Vol. I, p. 122) regarded these as evidence of a recurring
“instinct to symbolize phases of power and personhood in threes.”
Figure 4
- Hecate: Triple Goddess of Maiden, Mother, and Cron
Figure 5
- Platonic Triad: The One, Nous, and Psych
Figure 6
- The Threefold Functions of Brigid
Arabia:
The Daughters of Allah
Pre-Islamic
Arabian religion, based on Conway’s (1879) studies, featured a female triad (Al-Lāt,
Al-‘Uzzá, and Manāt) worshiped as the “daughters of Allah” (Wellhausen, 1978).
Conway (1879) did not cover this tradition in depth, but it exemplifies the
widespread appeal of triadic structures across the Near East.
Figure 7
- Pre-Islamic Arabian Triad: Al-Lāt, Al-‘Uzzá, and Manā
Discussion:
Archetype and Theological Evolution
What
unites these examples is the perception that triads express completeness.
Whether in creation-preservation-destruction, heaven-earth-underworld, or
father-mother-son, divine threes embody wholeness. Eliade (1996) argued that
such patterns represent a “metaphysical craving for unity-in-diversity.” Conway
anticipated this by writing:
“The Trinity is a form long familiar to mythology, which
Christianity only adapted with new names” (1879/Vol. I, p. 121).
Modern
theology often emphasizes the distinctiveness of the Christian Trinity. Yet
placing it within the comparative framework shows it as a cultural
crystallization of a universal motif, not a historical anomaly as some may
believe. This recognition need not diminish the uniqueness of Christian
theology but enriches it by demonstrating continuity with humanity’s broader
symbolic imagination.
Conclusion
Conway’s
Demonology and Devil-Lore remains a pioneering comparative study,
remarkable for its recognition of divine plurality in Israelite religion and
its tracing of trinitarian archetypes across civilizations. Subsequent research
in biblical studies and archaeology has validated his central intuition:
monotheism emerged through a process of theological consolidation, and triadic
forms of divinity are universal.
By
situating Jehovah among the Elohim and linking the Christian Trinity to older
mythological patterns, Conway invites us to see Christian theology not as an
isolated revelation but as part of humanity’s long quest to reconcile unity
and diversity in the divine.
📚 References
Conway, M. D. (1879). Demonology and Devil-Lore
(Vols. I & II). London: Chatto & Windus. (Reprint edition consulted,
2001).
Day, J. (2002). Yahweh and the Gods and Goddesses of
Canaan. Sheffield: Sheffield Academic Press.
Dever, W. G. (2005). Did God Have a Wife? Archaeology
and Folk Religion in Ancient Israel. Grand Rapids, MI: Eerdmans.
Eliade, M. (1996). Patterns in Comparative Religion
(R. Sheed, Trans.). Lincoln: University of Nebraska Press. (Original work
published 1958).
Frankfort, H. (1948). Kingship and the Gods: A Study of
Ancient Near Eastern Religion as the Integration of Society and Nature.
Chicago: University of Chicago Press.
Graves, R. (1997). The White Goddess: A Historical
Grammar of Poetic Myth (Rev. ed.). New York: Farrar, Straus and Giroux.
(Original work published 1948).
Hadley, J. M. (2000). The Cult of Asherah in Ancient
Israel and Judah: Evidence for a Hebrew Goddess. Cambridge: Cambridge
University Press.
Kramer, S. N. (1961). Sumerian Mythology: A Study of
Spiritual and Literary Achievement in the Third Millennium B.C. New York:
Harper & Brothers.
Smith, M. S. (2001). The Origins of Biblical Monotheism:
Israel’s Polytheistic Background and the Ugaritic Texts. Oxford: Oxford
University Press.
Wellhausen, J. (1978). Reste arabischen Heidentums
(R. C. Ostle & S. M. El-Said, Trans.). New York: AMS Press. (Original work
published 1887).
Divine Plurality, Early Trinities, And the Elevation of Jehovah - Revisiting Moncure Daniel Conway’s Demono... by Jonathan Acuña
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