I asked AI to tell me a story about Mammon, the god of gain and greed. I had been wondering about his role in the recent land grab of Venezuela. It gave me this. I was amazed. I hope you are too. I’ll comment afterwards.
Mammon lived in a house with no windows.
It wasn’t that he disliked light; he simply preferred reflections. Polished floors caught the glimmer of chandeliers, mirrors doubled every flame, and gold—ah, the gold—turned even shadows into something worth possessing. Coins lined the walls like scales on a dragon, each stamped with the faces of kings who had begged Mammon for favor and cursed him in the same breath.
People said Mammon was a demon, and perhaps he was. But demons, like virtues, are often made by repetition.
Each morning Mammon opened his great ledger. Its pages were thin as skin and endless as appetite. Names appeared on their own, written by hands that were not his. Beside each name bloomed columns of numbers: debts, profits, losses, interest compounding like a slow spell.
One evening, a girl arrived at his door. No guards stopped her—there never were any. Those who came to Mammon arrived because something inside them had already unlocked the gate.
She carried nothing but a loaf of bread wrapped in cloth.
“I want to make a bargain,” she said.
Mammon gestured, and a chair shaped itself from coins. “Everyone does.”
“I don’t want gold,” she said quickly. “Or jewels. Or land.”
Mammon paused. This was unusual, not unprecedented, but unusual enough to be interesting.
“What do you want, then?” he asked.
She hesitated. “Time. For my father. He’s dying. If he had one more year, he could finish teaching me his trade. One more year and I won’t starve when he’s gone.”
Mammon turned a page in his ledger. Her father’s name was already there, the ink faint, the balance nearly zero.
“One year is expensive,” Mammon said. “What will you pay?”
The girl placed the loaf of bread on the table.
Mammon laughed, a sound like coins poured onto stone. “That wouldn’t buy a second.”
“I know,” she said. “But it’s all I have.”
Mammon studied her. No trembling greed, no wild hope of riches—only fear sharpened into resolve. He had seen emperors offer their souls with less clarity.
“Very well,” Mammon said at last. “I’ll take what you value most.”
She swallowed. “My future earnings? My labor?”
Mammon shook his head. “Too common.”
He leaned forward, eyes reflecting her face back at her. “I will take your ability to want more than enough.”
She frowned. “I don’t understand.”
“You will,” Mammon said gently. “When the year is done.”
The bargain sealed itself with a whisper. The loaf of bread turned to ash. The girl ran home, hope burning bright enough to blind her to the cost.
True to his word, Mammon adjusted the ledger. The father lived. A year passed. He taught his daughter everything he knew, and when he died, it was peacefully, with her hand in his.
The girl worked hard. She earned enough. She never went hungry.
But she never wanted more.
When others chased wealth, she stopped at sufficiency. When offered power, she declined. She gave excess away without ceremony or pride. Mammon watched as fortunes flowed around her like a river around a stone.
And for the first time in centuries, his ledger showed something strange.
A name with no growth.
Mammon found himself returning to that page often. Not in anger, but in curiosity. The numbers did not swell. They did not shrink. They simply were.
It unsettled him.
Mammon thrived on hunger—on the aching reach for more. Without it, gold was just metal. Power, just noise.
One night, Mammon closed his ledger and extinguished every light in his house of reflections. In the dark, surrounded by wealth that suddenly felt heavy and mute, he wondered—briefly, dangerously—what it might be like to be poor in desire.
…………………………….
Mammon got his first major career boost in the New Testament when Jesus says, “You cannot serve both God and Mammon.” (Luke 16;13) He doesn’t say, “You cannot serve God and Satan,” which might make you wonder what the difference could be. The answer is that Satan is all about doing bad stuff, acts of wickedness, overt harm; whereas Mammon is a much more clandestine attitude of avarice and desire. Satan tempts people to evil deeds, whereas Mammon enslaves people with promises of security, status, and identity tied to riches.
Prior to his New Testament upgrade, Mammon was not elevated so highly in ancient times and so was far less of a problem. In early Aramaic usage, Mammon is not a deity/devil at all—just a neutral term for money or material possessions. From 500BC onwards, Jewish texts from this period often warn against trusting wealth instead of God. Mammon begins to carry a moral charge, wealth is dangerous when it becomes an object of trust or loyalty, though he is not yet personified as a demon.
In the original Greek text of the New Testament, Mamōnas is left untranslated, suggesting Mammon is more than money, it behaves more like a rival master. Scholars generally agree Jesus is portraying wealth as something that can command allegiance like a lord, yet at this stage Mammon is still not explicitly a demon but rather a spiritual power in the sense of a force which enslaves human loyalty.
By the second century Mammon has become far more substantial. Tertullian, Cyprian, Augustine, and others speak of Mammon as a false master, an idol and a demonic influence. Augustine emphasises that Mammon rules those who love riches, much as God rules those who love righteousness.
By the medieval period Mammon becomes increasingly personified. Gregory the Great (6th century) treats avarice as a ruling vice that enslaves the soul, though not a named demon as such. By the 12th century, Peter Lombard in Sentences (Book II) discusses Mammon as a dominus avaritiae (“lord of greed”) though Lombard stops short of a full biography. Then, in the work of William Langland (14th century), Mammon finally emerges as a personified power of corruption and greed, closely associated with hellish forces and moral decay, clearly operating as a diabolic power. By the 16thC, Binsfeld’s Classification of Demons. (1589) codifies medieval tradition, affording Mammon formal demonological canonization alongside the other lords of deadly sin, Lucifer, Asmodeus, Leviathan, Beelzebub, Satan and Belphegor.
Mammon’s rise to power has been meteoric. From mere ‘thing or stuff’ to Keeper of Hell’s Treasury in two millennia. Could there be a connection to the equally meteoric and contiguous emergence of what Jung calls the ‘monotheism of consciousness’?
Back in the day you might choose your sacrifices according to which God it might seem most propitious to plea for increase. Mammon is wealth itself. The question ceases to be one of evoking the God’s abundance. It becomes one of amassing God as stuff. All of which means the more you have the more righteous you must be since there is now a direct link to be made between wealth and manna.
So it really shouldn’t surprise us to see all kinds of manifestations of this dotted increasingly through the ages to match Mammon’s trajectory from Bronze Age house elf into Lord of the Seventh Sin. Just before the time Jesus was flagging up Mammon’s cosmic debut, Roman senator Marcus Crassus had invaded Parthia because….. he just needed their gold, like, really badly. Once his ass had been thoroughly whipped at the battle of Carrhae, he was executed by the Parthian’s who killed him by poured molten gold down his throat, a kind of poetic underscoring of his enthralment to Mammon.
Plutarch (Life of Crassus) states explicitly that Crassus was driven by the desire for military glory to rival Caesar’s conquests in Gaul and Pompey’s victories in the East. He was motivated by greed for Parthian wealth. Plutarch writes, in essence, that Crassus sought neither justice nor necessity, but gold and reputation.
Crassus had at least some shame, presented the campaign as a defensive and stabilizing war to protect the Roman province of Syria and to check the wiles of Parthian power. He gave it some spin. Even Hitler, 2 millennia further into Mammon’s rise, claimed to be saving the Austrian people, saying they were being denied their right to self-determination. His invasion was cast as liberation and reunification.
No more. Mammon is now out front and centre. On Air Force One, being interviewed by reporters, US Senator Lindsay Graham interrupted Trump when asked about the invasion of Venezuela by a reporter, interjecting the time honoured ‘casus belli’, ‘there are going to be Americans alive today because he (Trump) shut down a narco-terrorist state..’ but the fakery was no longer necessary, When further prompted as to the possible plight of political prisoners and human rights violations, Trump dispensed with pretence, ‘We haven’t got to that, what we want to do is fix up the oil.’
AI’s story of ‘Mammon’s Quiet Ledger’ is so poignant because it seems to get underneath the gnawing issue of human greed and reframe it in such a way that it can be healed. The girl is free of grasping compulsion because of her love for her father and her proportionate need for and valuing of his wisdom. The Principle of Relatedness saves her from succumbing to Mammon’s influence. He is left not only wondering what it might be like to be free of the hunger which wants more than it needs, but is actively feeling the concomitant loss of power and influence effected by her devotion. This is something all of us can do. Every act of kindness, every gesture of love, leaves Mammon scratching his head, reducing his power in the world and even gaining grudging respect.
