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On the Origen of the “Hebrews”

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In many senses, the “Hebrews” are an enigma.  They’re the principal cultural component of the Abrahamic cultures which encompass Europe, the Middle East and the Americas but their origins although purportedly well documented in sacred scriptures are historically shrouded in mystery.  Hebrew mythology, as improbable as any mythology, is frequently, perhaps too frequently, considered not only history but sacrosanct notwithstanding obvious historical evidence which discredits it.  Today’s Jews claim descent from the ancient Hebrews but in many instances that is clearly inaccurate as the vast majority of modern Jews are converts from Turkey, Russia and Central and Eastern Europe, especially among the variant known as Ashkenazi who account for approximately 80% of modern Jewry.  The closest genetic descendants of ancient Hebrews ironically exist, in all likelihood, among Palestinians, most of whom religiously profess Islam, albeit with significant Christian minorities.

So, about the different possible origins for the “original” ancient Hebrews who first came into historical contexts approximately three millennia ago?  There are a number of hypotheses that we will briefly examine, hypotheses because there are not enough supporting facts to qualify any of them as theories, and for purposes of this article we will label them as follows:  the Sumerian hypothesis; the Moses hypothesis; and, the Habiru hypothesis.  Of course, there may well be many other hypotheses and one of them may someday even evolve into a theory.  This is a very brief survey, admittedly inadequately documented, but which may hopefully serve as a catalyst for further objective research.

The Sumerian Hypothesis

The traditional religious view is that the ancient Hebrews are descendants of the Talmudic patriarch Noah through his purported descendant, the Sumerian Nahor, a resident of Sumerian Ur, through his son, Terach, a pagan priest of the Sumerian moon god Nanna, and an idol maker (Hebrew: תֶּרַח Teraḥ).  Terach was purportedly the father of the rebellious Sumerian expatriate, Abram, from whom all three of the Abrahamic faiths in one sense or another, mainly another, are said to descend.

Rather than following what would normally have been, at least from a historian’s perspective, their Sumerian history or mythology, Terach and his descendants are described in the Hebrew Tanakh, in the Christian Old Testaments and in the Islamic Quran as having been descendants of Noah’s grandson Arpachshad, the son of Shem, and thus “Semites”.  Noah, of course, was the purported survivor of a divinely orchestrated genocide.  That is telling given that Sumer had its own great flood epic but, rather than Noah, its protagonist was Ziusudra (also referred to in related cultures as Utnapishtim or Atrahasis), the king of Shuruppak, a primordial Sumerian city located in what is now Tell Fara.  Shuruppak was located approximately thirty-five miles south of Nippur and eighteen miles north of ancient Uruk on the banks of the Euphrates (today in Iraq’s Al-Qādisiyyah Governorate). 

Following the Sumerian version of the great flood, one visited on humanity by a council of Sumerian divinities including Enlil and Inanna but excluding Enki, the genocidal flood meant to destroy all of humanity was launched purportedly because humanity was too noisy and disrupted the Sumerian divinities’ slumber.  However, Ziusudra and his wife survived having been warned of the flood by the god Enki and were subsequently granted relief from death by a repentant Enlil who, in penance of sorts, permitted them to reside in Dilmun, the paradisiacal garden of diverse families of Sumerian divinities.  Enki had created humanity from the blood of the demon (or divinity, there frequently being little difference) Qingu, a spawn and lover of the Creator divinity Tiamat, and was thus not anxious to see his creation destroyed.  Violating his duty to his fellow divinities, Enki had warned Ziusudra in a prophetic dream of the plan to eliminate humanity, a dream with very specific instructions concerning an ark which was to be built in a manner virtually identical to the ark which Noah was charged with constructing, and for a similar purpose. 

Following the instructions provided in the dream by Enki, Ziusudra invited his family and the laborers who had assisted in the ark’s construction, as well as diverse goods and many species of animals to join him on the ark which survived the great flood in a manner very similar to the ark on which Noah and his family and their goods and many species of animals also survived.  Interestingly, those same gods, who are collectively referred to as the Anunnaki (descendants of the Sumerian divinity An or Anu), in their youth, had also been threatened with destruction for being unbearably noisy by their own progenitor, their great, great, grandfather, Abzu.  One supposes that Nahor and his descendants, assuming they in fact existed, were all well familiar with the Sumerian flood epic and they and their descendants modified it to fit their specific cultural needs.  The same is true with respect to the Biblical Garden of Eden and the two primordial sacred trees contained therein as well as the serpent who dwelt in one of them.

At the time during which Terach and his sons purported lived, the diverse city states that had once comprised the area we refer to as Sumer (the land of the black haired people) had greatly declined and its people were ruled over by Babylonia, although a segment of Babylonia may, at the time, have included the Kaśdim (כשדים; Chaldeans) whose reigning monarch, according to the Hebrews (but to no one else) appears to have been someone referred to as Nimrod.  Nimrod might, perhaps, have been Naram-Sin of Akkad, grandson of Sargon, a ruler of the Akkadian Empire.  Of course, the Hebrew Tanakh’s genealogical reference are tied to Noah and incoherently ignore the existence of Sumer or Akkad.  Interestingly though, it was purportedly Nimrod who set out to build the infamous Tower of Babel so, if Nimrod ruled at the time, at least according to the Tanakh and to some sort of logic, all humans would, at the time, still have spoken the same language.

Until Terach’s departure from Ur with sons Abram, Haran, and Nahor II, and one daughter, Sarai, the family had been longtime residents of Ur and, assuming they were real historical figures, Ur may well have been their ancestral home.  Their sudden departure may have had something to do with opposition to Abram’s infatuation with his sister, who he took as his wife, rather than with Abram’s opposition to his father’s religion and profession, although in either case, it seems odd that Terach accompanied his sons, indeed led them in their exodus from Ur heading for the lands occupied by the Canaanites, lands which a divinity unnamed at the time had purportedly promised them in exchange for their worship.  In any event, according to the Tanakh, Terach and his family initially settled in the City of Harran where Terach died, whereupon his family, then led by Abram, moved on.  In some versions of the Abrahamic odyssey, prior to the family’s departure from Ur, Terach had sought to have Abram executed for destroying the religious items Terach fabricated only to have Abram rescued by the Canaanite divinity, one of the seventy sons of the Canaanite god El, whereupon there was a reconciliation of sorts with the patriarchal role eventually passing from Terach to Abram.  In any event, Abram’s divine Canaanite rescuer promised Abram dominion over Canaan if he abandoned all the Sumerian divinities who his ancestors had worshipped (perhaps Enlil and Enki and Inanna and An, etc.), something to which Abram, apparently a somewhat disloyal and avaricious individual, readily agreed.

The Moses Hypothesis

A further historical incoherence is presented in the Tanakh concerning the origins of the Hebrew’s monotheistic religion.  Based on the Abram-source-hypothesis, Abram was given the Hebrew’s religion directly from an egotistical unidentified Canaanite divinity but when, thereafter, Moishe (Moses) is introduced into the Tanakh, it appears that Moishe was the source of that religion, having ironically obtained it from descendants of the Biblical villain, Cain, descendants who had evolved into the Kenites (although sanitized narratives insist that the Kenites, also known as the Midianites, were really descendants of Abraham and his second wife Keturah).  In this latter variant, it was Moishe who imposed the religion he had adopted while wandering in the dessert (having fled Egypt, where he was a sort of adopted prince, after murdering a slave overseer) on the Hebrew tribes he had purportedly liberated from slavery in Egypt.

Many, perhaps most historians have come to consider the “revelations” in the Tanakh, especially the “revelations” in the Torah which comprises a component of the Tanakh, as a mythology neither more nor less credible than Sumerian mythology, noting that, based on linguistic analysis, the Torah was in all likelihood composed, not during the middle of the second millennium prior to what has become known as the “common era” (the Common Era), but rather, after the sixth century preceding the Common Era, a period referred to as the Persian[1] period following the “Babylonian” captivity, a diaspora of sorts, and that the Tanakh was periodically “editorialized” in a manner seeking to impact the tension between Hebrews who had remained in what is today Palestine and who traced their claims to ownership of the land from their purported ancestor, Abram (his name having evolved into Abraham), and the more sophisticated returning “exiles” who countered such claims basing theirs on the purported Mosaic Exodus from Egypt, traditions of the people who had taken to calling themselves “Israelites (Ska, 2009).  Ironically, that is a situation eerily similar to the current conflict between Palestinians, genetically linked to the Hebrews at the time of the Hellenic and Roman conquests, and the European and Turkish converts to Judaism since the eighth century of the Common Era who are known as the Ashkenazi and who invaded the Levant starting in the nineteenth century.

The Habiru Hypothesis

The Hebrew Tanakh is not the only source of information concerning the origin of the ancient Hebrews.  Indeed, perhaps much more accurate historical information than the Abrahamic myths is available but, for predictable reasons, is not easily accessible.  A number of historians assert that “Habiru” was the ancient term for the nomadic tribes that eventually came to be known as “Hebrews” and particularly, the term for the early Israelites of the period of the “judges” who “appropriated” the fertile region of Canaan for themselves.  According to some historical traditions (e.g., the Amarna letters, a collection of diplomatic correspondence between Egyptian rulers and their vassals in Canaan), the Habiru or (in Egyptian, Apiru) became the people we know today as the ancient Hebrews, some of whom are the ancestors of today’s Palestinians and of the Sephardim among modern Jews. 

The Amarna letters are an archive written on clay tablets primarily consisting of diplomatic correspondence between the Egyptian administration and its representatives in Canaan and the Amurru, or neighboring kingdom leaders during a period of no more than thirty years during the middle of the 14th century preceding the Common Era (the New Kingdom era).  Most experts who hypothesize concerning the “Habiru” believe that they were more a social class than an ethnic group, a group originally comprised of diverse ethnic groups of brigands who may have at one time led a settled life somewhere but who, due to the force of circumstances, became a rootless population of roving mercenaries who hired themselves out to whichever local mayor, king, or princeling would pay for their support.  One analysis proposes that the majority were Hurrian although there were a number of Semites and even some Kassite and Luwian adventurers amongst their number.  It was probably in that manner that they first came to Egypt, either as mercenaries or more probably raiders.  If accurate, that would explain how, as described in Exodus when writing about YHWH’s demands for his arc and tabernacle, a group of purported slaves escaped from ancient Egypt laden with gold, silver, precious jewels and woods and cloth.  Thus, rather than having been enslaved, they may well have been pursued after having engaged in a series of raids similar to those engaged in much later by Vikings in Nordic regions, Europe and the British Isles.

If the foregoing hypothesis is accurate, then Abdi-Ashirta and his son Aziru (rather than the Sumerian Abram or his purported descendant Moishe) would have been the catalytic leaders among the Habiru who they consolidated from diverse roots into the social unit that eventually made its way into our history as the Hebrews.  Abdi-Ashirta was a contemporary and vassal of the monotheistic Egyptian Pharaoh Akhenaten which may explain religious innovations attributed to the Hebrews.  Thus, it is very possible that, rather than descendants of the Sumerian exile Abram, the Hebrews of the Tanakh were a composite group of marauders.

Concluding Observations

During the last three quarters of a century the purported Holy Land, that land purportedly taken by the Hebrews from the Jebusites and the Canaanites, then conquered by Babylon and Persia, then by Alexander and then Rome, and which subsequently became a Christian and then a Muslim domain, has been a cauldron of inequity, something not historically unusual there, but in this instance, largely based on fallacious hysterical rather than historical arguments concerning ancient ownership rights.  Turko-Europeans who converted to Judaism during the eighth century colonized Palestine during the past century insisting that the inhabitants of Palestine during the past two millennia, mainly the descendants of Hebrews most but not all of whom converted from Judaism, first to Christianity and eventually to Islam, must, at the least be ethnically cleansed but if necessary, exterminated.  Exterminated as the Canaanites in Jericho and other parts of the Levant were exterminated, men, women, children and even livestock, by the Hebrew hordes purportedly led by Joshua.  Thus the relevance of this article in raising the question as to just who the Hebrews were and who their descendants are?

That is not the case with Ashkenazi Jews, today grown from a tiny minority of Jews in the ninth century to the largest segment of modern Judaism, the segment that today controls the modern State of Israel.  They may well have little to no relation to either the purported descendants of Abram or of the Habiru but rather, may well be the progeny of Turko-European converts to Judaism descended from the Khazars[2].

But that’s another story and just as controversial as this one.

Limited References[3]:

 K. L. Noll, Canaan and Israel in Antiquity: An Introduction, A&C Black, 2001 p. 164: “It would seem that, in the eyes of Merneptah’s artisans, Israel was a Canaanite group indistinguishable from all other Canaanite groups.” “It is likely that Merneptah’s Israel was a group of Canaanites located in the Jezreel Valley.”

McNutt, Paula (1999). Reconstructing the Society of Ancient Israel. Westminster John Knox Press. p. 33. ISBN 978-0-664-22265-9.

Ska, Jean Louis (2009):  The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions. Mohr Siebeck; Tübingen, Germany.

 Tubb, Jonathan N. (1998). Canaanites. University of Oklahoma Press. pp. 13–14. ISBN 0-8061-3108-X.
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© Guillermo Calvo Mahé; Manizales, 2026; all rights reserved.  Please feel free to share with appropriate attribution.  Paper originally published in Academia.edu.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

[1] Ironically, given today’s Middle Eastern realities, it was the Persians, the descendants of today’s Iranians, who liberated the Hebrews from their Babylonian captivity.  Something one would assume the descendants of the Persians might rue.  Of course, the same is true of Muslims.  What Americans may rue in the future is, of course, yet to be determined.

[2] Zionists detest references to the Khazars as the ancestors of Ashkenazi Jews claiming that such references involve antisemitic plots to discredit the current State of Israel and, who knows, in today’s atmosphere were verity is an irrelevance, they may or may not have a point.

[3] It is unfortunate that a great many references originally available on the Internet seem to have been removed or drastically modified, especially with reference to the Khazars, since politicized sources attained growing control over most media and Internet platforms during the past several years.

Of Butterflies and Bibles

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I’ve frequently wondered as to what motivated the inept linguist or translator who turned the word “flutterby” into “butterfly”.  That usually brings to mind (at least to my mind) the inept Catholic “saint”, Jerome of Stridon, who made a mess of his Latin translation of the Greek version of the Hebrew Tanakh.  Poor Lucifer, demoted by the purported saint from the Roman god of truth and light into a rebellious archangel and the patron of evil (a role that belonged to a Hebrew “entity” whose name was Hel-El).

Flutterby is obviously the correct term to describe the fluttering, flying insect, often beautiful, that has nothing to do with butter but is stuck with that appellation. I don’t suppose Jerome was responsible, he knew nothing of English, but who knows.  The absence of knowledge never stopped him.

And as to the “Latin” version of the Bible on which the St. James and other mistranslations are based, what can one say other than perhaps, …

… “Oy Vei”!

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© Guillermo Calvo Mahé; Manizales, 2025; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Reflections on a Conceivably Inept Creator

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Reflecting on religion this morning, specifically on the Abrahamic variants to which most of my religious friends adhere, friends I profoundly respect and generally find to be genuinely good people, it came to me that they appear to consider their creator inept. 

They obviously, albeit respectfully, consider the creator to have been incapable of creating a decent product.  Indeed, their worship is full of lamentations concerning how terrible they are and acknowledging that their deficiencies are inherent and unavoidable. Indeed, purportedly not a single one of the creator’s creations have been free from defects except, perhaps, for himself, as incarnated, but then again, can one really be one’s own creation?

Perhaps.

Don’t know why but Ford Edsels come to mind.

Anyway, “mea culpa, mea culpa, mea maxima culpa” is an obligatory refrain by his creations when engaged in formal worship although, of course, logically, the “culpa” should really be ascribed to the entity, divine or otherwise, who designed such creations, especially if it was omniscient and omnipotent at the time.  Perhaps the refrain should more accurately be: “tua culpa, tua culpa, tua maxima culpa”.

Every time we criticize human fallibility, human frailty, the human proclivity to err against the divine will, we are criticizing, not only ourselves (the divine creation) but also the angelic supervision to which we are purportedly subject.  That concept of divinity posits not only an inept creator but one so full of hubris that it blames its errors on its creations, whether on us directly or on his angelic host, some of which also proved, let’s say … “deficient”.  Nephilim come to mind, as do their fathers.

Perhaps that explains the world in which we live, one where one branch of the Abrahamic faiths, the one involving the creator’s purportedly chosen people, engage, in the creator’s name, in genocide, massive and constant theft, justified rape, etc., (and not only recently, it’s a historical trend), and his more recent adherents in another branch, the Christians (originally Nazarenes and then Cristers) look the other way like the three famous simians who see no evil, hear no evil and certainly don’t expose any evil except with respect to whatever minor transgressions they themselves have engaged in, which they bemoan and chastise, … mainly on Sundays.

My reflections are, of course, blasphemous and heretical and somehow or other, probably evil.  Or, perhaps, the creator would agree that its followers are, perhaps inadvertently, being too critical of their creator.  Being very sensitive to any criticism (consider how it purportedly dealt with its archangel Hel-el, subsequently mistranslated by the abysmally ignorant St. Jerome as “Lucifer”; or how it dealt with almost all of its creations when, in a fit of temper, it drowned them all), … it may be worth reconsidering those aspects of its worship.  Just saying, …..

Still, as Elphaba Thropp, the purported wicked witch of the west, perhaps reflecting on YHWH or perhaps just on water, exclaimed with her dying breath in the 1930s version of the Wizard of Oz (the foregoing name is, however, as envisioned many decades later by author Gregory Maguire): …

“What a world, what a world!!!!”

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© Guillermo Calvo Mahé; Manizales, 2025; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, the Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Shadowy Sepulchral Echoes

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Or perhaps, the title should be “echoing sepulchral shadows”, or “echoes of sepulchral shadows”.  For some reason, a melody with the phrase “lions and tigers and bears, oh my” comes to mind but that was from an allegorical fairy tale translated into film, first black and white and then in color, and this is quite a bit different, and not allegorical at all.  Nor is it metaphorical.  Indeed, at least in parts, it’s clearly historical.  At least in part, it’s inspired by some of my son Alex’s work, although not by his novel The Old Breed: Haxan.  A shameless plug, I admit it.

The place name “Jericho”, apparently originally “Yəriḥo” (although the concept of “originally” is, of course, as suspect as it is relative), is believed to derive from either the Canaanite word “rēḥ” meaning fragrant or from the Canaanite lunar deity Yarikh once worshipped there.  In Jericho, in the land that during more recent millennia has been called Palestine, in the part of Palestine now referred to as the West Bank, within a cavern, there’s a special spot, perhaps ten meters square (although it’s actually sort of round, or perhaps sort of spherical might be more accurate), “sort of” being the operative element.  It’s reputed to be the oldest place continuously inhabited by Homo sapiens on Terra although not necessarily inhabited by the living.  A number of places in Africa, however, would surely dispute the foregoing, as might a number of places in Asia and in the Indian Subcontinent.  Perhaps even in the Americas.

Be that as it may, that special place within the confines of Jericho is deemed sacred not, only to adherents of the three fratricidal branches of the Abrahamic family of religions, but by the shades of what might have been among the first humans to imagine and thus empower proto-deities tasked with protecting us, … mainly from ourselves.  Thus, truths better left untold may well dwell there, … muttering. 

Within that tiny circle resonate the primordial shades of presences who consider themselves a “family” of sorts.  Guardians of beginnings and of endings.  Of many, many beginnings and of many, many endings, although, many of the endings are indistinguishable from beginnings and many of the beginnings seem to meld into earlier endings, kind of like a spiraling Worm Ouroboros.

It’s a comforting spot for the souls of ancient gods and for the spirits of their ancient priests and priestesses and for the ghosts of the select among their ancient followers.  In short, it’s a comfortably haunted spot, haunted by souls and spirits and ghosts who, in some cases, realize that their former hosts have expired while in other cases, they refuse to acknowledge their expiration.  Still, generally, it’s a friendly sort of haunting, more like a cohabitation. 

Dreams there tend to be astounding and hard to forget whether one would want to forget or to remember them.  Lately though, they’ve tended towards hyperbolically apocalyptic themes featuring trumpets blaring and four terrible dark-winged equestrians charging.

Dead gods sometimes corporeally congregate there.  Indeed, all but one of the seventy sons of divine Ēl still meet there in Divine Council from time to time, although sometimes, they merely gather to play and wrestle and gossip.  To gossip about the incomprehensibly irreconcilable doings of their sons and daughters, and of their sons’ and daughters’ sons and daughters and so on, ad infinatum.  And of the course, they gossip about the deranged conduct of their missing sibling and about the echoing conduct of his purported followers.  That particular sibling struck out on his own a bit longer than three millennia ago and, asserting that he is a “jealous god” has done his best to eliminate all echoes of divinity other than his own.  Rumor has it (although with rumors one can never vouch for their accuracy) that the remaining members of Ēl’s Divine Council have taken to heavy metal music although melded with ancient Middle Eastern rhythms.  Could be I guess.

Anyway, “ancient” is a relative term there. 

To many of the elder gods, the most ancient of the primordial echoes we the living sometimes recall are still little more than the yelps of young interlopers.  What the eldest of all gods think, the ones who were hoary long before the advent of divine Ēl, none living elsewhere now know, although there, in that primordial habitation, echoes of their voices still sometimes seem to resonate, to resonate among the darkest shadows.  Dusky shadows from somewhere beyond the realms of time and space. 

Interlopers have always arrived there in waves.  They still do, as though drawn by a primordial gravitational well.  Indeed, for many, many millennia, many interlopers have found themselves trapped there by a strange event horizon and then, have found themselves drawn into tiny but very complete universes, or perhaps multiverses, although the correct term may be more akin to a sole omniverse.  Evidently some sort of spell is involved, or magic, or miracles, or arcane laws of physics.  Those concepts are difficult to distinguish there, primarily differing, like beauty, in the eyes of the one doing the beholding.

Syncretism plays there at times.  Meddlingly melding echoes of personalities long gone into new souls, souls that then scatter to the four winds, left free to find their own mischief, mischief bereft of memories and of guidance.  An amalgam that may explain why we find ourselves where we now seem to be. 

But who knows. 

The “family” does not share its secrets, or its intuitions or its suspicions.  And if any of its members dared to do so, no one would believe them or, perhaps more accurately, very few would believe them and they would probably be considered no more than peculiar conspiracy theorists by their peers.

In Jericho: where the genocidal Hebrew leader Joshua once murdered so many and where mayhem and murder echo still.
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© Guillermo Calvo Mahé; Manizales, 2025; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet and aspiring empirical philosopher) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, The Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Reflections on Canaanite Salem

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Photo copyright: Michael Ventura / Alamy Stock Photo

Salem: the Jebusite city whose name was debauched and became Jeru-Salem and then, the focus for genocide, animal sacrifice and the mother of blood libels (sacred to the fratricidal sons of Avram).  Divine El, the principal deity of the Canaanites, must surely have cursed them all.  Or, at least, he should have.

I wonder what Canaanite Salem was like before all the hatred and all the blood was shed.  Before patricidal David came.  The Canaanites were apparently a pleasant and generous people but then, Joshua (political heir to Moishe) came to slaughter all their men and women and children and flocks and pets, all in the name of Avram’s unholy god, YHWH, the younger, black sheep son of El. 

Then, the Canaanites were just … no more. 

Sort of how Zionists aspire that the Palestinians will “just be no more” and that everyone will forget what happened.
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© Guillermo Calvo Mahé; Manizales, 2025 (photo excluded); all rights reserved.  Please feel free to share with appropriate attribution. Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, The Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Yešu the Nazarene; “They would not listen, they’re not listening still; perhaps they never will”

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Of all the beliefs attributed to Yešu the Nazarene, none alienated him more from mainstream Judaism and indeed, from his Roman masters than did his profound belief in equity, equality and justice, beliefs that in the economic sphere are, given the attitudes of his modern followers, especially in the United States, profoundly ironic and indeed, oxymoronic.  And they were not just beliefs but practices, both during his life among his apostles and, after his demise, in the Jerusalem community briefly led by his brother James until the movement was corrupted and perverted into the modern concepts collectively referred to as “Christianity” by Saul of Tarsus, a man who, according to Jewish lore, lore reflected in both the Jerusalem and Babylonian Talmuds but also in the series of alternative gospels known under the collective name of the Toledot Yeshu, was a Jewish mole in the Nazarene movement whose mission it was to separate followers of Yešu from mainstream Judaism, something in which Saul, better known to “Christians” as “Paul”, was eminently successful.

Most people in the United States and Europe who consistently use the term “communism” have no idea what it entails, just as they have no idea what “socialism” or “fascism” entail, believing only that they are evil totalitarian political and economic philosophies.  That they are merely pejoratives to be indiscriminately hurled against those that they oppose, regardless of how incoherent the context.  Their ignorance is not their fault, it has been carefully cultivated by both Jewish leaders and the leaders of “Christianity”, the movement established by Saul of Tarsus which captured and distorted the movement founded by Yešu, the Nazarene.  “Communism” is the direct reflection of Yešu’s teachings to the effect that we should share what we have with those less fortunate and that no one should accumulate more than is needed, especially if doing so deprives others of necessities.  Needles and camels come to mind.  That is also the premise of socialism.  Neither communism nor socialism have anything to do with totalitarianism, or with authoritarianism, or with dictatorship, or with tyranny although, as in the case of capitalism, neoliberalism, globalism, etc., those negative antilibertarian control features have been combined with economic doctrines in order to maintain elites in power.  And Yešu’s economic philosophies had nothing to do with maintaining elites in power.  Rather they urged leveling of the playing field and equality and equity for all, with justice tempered by mercy.  Remember, he preferred the company of sinners to that of hypocrites.

Of course, Yešu’s philosophies were quickly overwhelmed and subsumed by those of Saul of Tarsus, and eventually, by those of numerous Catholic Popes and then, by the philosophies incoherently evolved by followers of Martin Luther and John Calvin in Yešu’s name, e.g., the Protestant ethic and capitalism.  How Yešu must hate that, especially if he is the being who his purported followers believe him to be.  How Yešu must despise neoliberalism and globalism and neoconservatism.  How disappointed he must be that his teachings have, for the most part, been so completely perverted.  How shocked he must be as his purported followers support genocide, and ethnic cleansing and apartheid and eschew tolerance. 

Yešu, ironically given modern perceptions, was a dedicated communist.  I am not a believer in the divinity of Yešu but I profoundly respect and admire what he tried to teach us and regret that as in the song “Vincent” written by Don McLean as a tribute to Vincent van Gogh, “…. They would not listen, they’re not listening still; perhaps they never will”.

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© Guillermo Calvo Mahé; Manizales, 2024; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, The Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

Syncretic Evolutionary Accretion in Human Spirituality

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I recently commented on an academic colleague’s article contrasting Christian and Jewish perspectives concerning the disgraced apostle Judas Iscariot, perhaps unfairly criticizing her observations based on the Jewish Toledot Yeshu as shallow[1].  The article described Christian attitudes with respect to Judas as reflecting the most extreme example of evil and betrayal possible, an attitude indeed shared by many, but not one universally shared among more modern Christians, especially in light of twentieth century efforts to rehabilitate Judas and ameliorate the perception of the Jewish role in the arrest, torture and execution of Yešu[2], given the climactic horrors of antisemitism during the Second World War seeking to treat both in a more neutral manner. 

The Jewish attitude towards Judas, as reflected in the Toledot Yeshu (as well as in both the Jerusalem and Babylonian Talmud), predictably regard him as a hero, albeit as a hero without ethical boundaries, and as the savior of Judaism in the face of encroachment by Yešu-inspired heretics (not yet misnamed “Christians” by Saul of Tarsus[3]).  My point in criticizing (too strong a word really) the authors’ description of related Christian perceptions concerning Judas was that, to an increasing number of Christians, rather than an arch-villain, Judas Iscariot is a tragically complex figure who faced irresolvable conflicts of interest between his aspirations seeking a messianic Jewish liberator and the otherworldly idealism attributed to the victim of his betrayal, a conflict complicated by the reality that, at any rate, he was irrevocably bound to the fate decreed for him by the always strange Abrahamic deity which both he and Yešu believed they served. 

For some reason, the forgoing led me to reflect on the accretive nature of Abrahamic religions and then, to reflect on the reality that most if not all religions seem accretive.  A strange leap but that’s my story and I’m sticking to it!

Consider:

The roots of all Abrahamic religions lie in the city of Uruk in ancient Sumer.  They all start with a certain Sumerian, ironically given subsequent beliefs, the son of an idol maker.  That Sumerian’s original name was phonetically Abiramu but has reached us as Abraham.  Based on the foregoing it seems clear that most of the stories in the Hebrew Book of Genesis, e.g., the Garden, the Flood, etc., have Sumerian roots, but as Abiramu and his sister-wife Sarai and their descendants fled though Egypt into Canaan, and Judaism slowly evolved as a religion, cultural borrowing was heavy and included Akhenaton’s monotheism, the Midian religion wholesale, and from Canaan, its divinity, YHWH, one of the seventy sons of the chief Canaanite god, El.  Somewhere along the line however, for reasons unknown, Judaism shed its female deities, the numerous wives of YHWH including Anat-Yahu, Aholah and Aholibah , Asherah, Anatha of the Lions and Ashima of the Doves, not to mention the Shekinah, a process largely rejected for centuries by the common people until Hebrew women were reduced to objects bereft of rights and a religious, civic and social patriarchy, purportedly divinely ordained, was established, history having been reformulated and recorded, as necessary.  Of course, all of the foregoing also forms the predicate for both Christianity and Islam, although Christianity added a number of Hellenic religious and philosophical concepts via Saul of Tarsus (Islam has always been much closer to Orthodox Judaism, ironic given today’s genocidal antipathies).  Wow!!!  What a journey in every sense.

Syncretism is a term used to describe the dialectic process through which accretion leads to religious evolution and it was certainly evident among the religions of the country the ancient Hebrews referred to as “Mizraim” (which we call Egypt) where gods from diverse regions were added to a growing common pantheon where they eventually tended to meld.  The same seems true with respect to divinities and their respective cults in the Indian subcontinent and to the divinities prominent in ancient Greece and Rome.  It may well be true of religions in the Americas as well. 

As a young academic many, many decades ago, I taught a course on comparative religions which I elected to divide into three major segments, the first dealt with primitive spiritual concepts such as animism and totems, the second with mythologies which my students denominated “other peoples’ religions” and finally, to the enormous diaspora of spiritual and religious concepts that have become prevalent during the past three millennia.  Through it all I sensed a fount of religious instincts sprouting from somewhere in central Asia, perhaps somewhere in what is today modern day Mongolia, the place from which, periodically, waves upon waves of refugees turned invaders seemed to erupt, waves that included the Huns, the Mongols and those to whom we refer as Indo-European, Hindus, Achaeans, Aryans, etc.  I visualized the foregoing as a crescendo of peoples and beliefs, perhaps sharing a common origin, then diffracting and subsequently reassembling in differing configurations.  However, all too soon, as tends to occur, the young academic I once was found his academic pursuits deflected into first history, then political science, then law, and my quest for “a unified theory of socio-spiritual evolution” returned to the ether from which it had apparently once sprung, … until recently.  Until when, after semi-retiring to pursue personal interests and research, I returned to old roots exploring the “legends” of Gilgamesh and the origins of YWHW and of the myriad faces of Yešu, which, somehow or other, after reading the article by Ora Limor and Israel Jacob Yuval (“Judas Iscariot: Revealer of the Hidden Truth”), led me back to this introspective reflection concerning the diametrically opposed perspectives concerning both Judas Iscariot and Yešu that have subtlety but profoundly impacted our history during the past two millennia, and that has led me to reflect on how much our socio-religious perspectives are changing as time goes by, as our values change and as our memories evolve. And of how long-held traditional religious beliefs are being considered by some among our new generations as mere myths, a sort of inversion of how the students in my class on comparative religion once considered mythology, while others seem willing to accept and espouse new hypotheses concerning intergalactic aliens as the sources of our civilizations and even, of the possibility that our remote biological ancestors from the Mesozoic Era, the dinosaurs, in fact survived and merely went underground, literally, where they await in their own civilizations for a chance to return to the surface once, in our arrogance, we arrange for our own extinction.

Chaos to me is not a negative but rather, the primal state where once upon a time everything at all was a possibility and contradictions comfortably cohabited as compliments.  Strangely, modern theories of physics involving both minimalist quantic phenomena and omniversal string theories seem filled with echoes of that primordial chaos, the chaos that seems to have existed before the Big Bang or the divine seven days of creation, take your pick. 

Today, as I write, confusion appears to reign, happily enthroned and smiling, as we impatiently seek to untangle the confused webs we’ve woven and somewhere perhaps, echoes from Elphaba Thropp’s refrain at the conclusion of the 1930’s movie, the Wizard of Oz, as she slowly melted, laid low by water, “… what a world, what a world” happily resonate, and perhaps, somewhere outside the bounds of time and space, Yešu and Judas dispassionately debate.

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© Guillermo Calvo Mahé; Manizales, 2024; all rights reserved.  Please feel free to share with appropriate attribution.

Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen). Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales. Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy in Huntington, New York. He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications. He has academic degrees in political science (BA, The Citadel, The Military College of South Carolina), law (JD, St. John’s University, School of Law), international legal studies (LL.M, the Graduate Division of the New York University School of Law) and translation and linguistic studies (GCTS, the University of Florida’s Center for Latin American Studies). However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony. He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

[1] Limor, Ora and Israel Jacob Yuval (2011): “Judas Iscariot: Revealer of the Hidden Truth” in Peter Schäfer, Michael Meerson, and Yaacov Deutsch, eds., Toledot Yeshu (The Life Story of Jesus) Revisited: A Princeton Conference; pp. 197-220; Mohr Siebeck, Tübingen available at https://www.academia.edu/43624042/Ora_Limor_and_Israel_Jacob_Yuval_Judas_Iscariot_Revealer_of_the_Hidden_Truth_in_Peter_Sch%C3%A4fer_Michael_Meerson_and_Yaacov_Deutsch_eds_Toledot_Yeshu_The_Life_Story_of_Jesus_Revisited_A_Princeton_Conference_T%C3%BCbingen_Mohr_Siebeck_2011_197_220.

[2] “Yešu” is the correct Aramaic phonetic pronunciation of the Hellenized name of the principle protagonist of the diverse Christian faiths usually referred to as “Jesus”.

[3] According to some versions of the Toledot Yeshu, Saul of Tarsus whose Roman name was Paulus and who is referred to by Christians as St. Paul, was really a Jewish infiltrator into the evolving Yešu heresy whose role it was to sunder the movement from Judaism in order to decelerate and minimize conversion.

Immanence, Monism and Divine Introspection

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At an intersection just outside of eternity and infinity in the reflections cast by chaos sits a being, or perhaps it is better referred to as everything.  It is sentient in a sense, and self-aware.  It appears to be sitting in what some refer to as the “lotus” position but it has nothing on which to sit, there being nothing but “it”, anywhere.  It’s an “it” because it is either androgynous or asexual, or perhaps it’s omnisexual.  Or perhaps that issue has no relevance.

It is reflecting introspectively wondering with respect to the concepts of immanence and monism, and whether each is inherently schizophrenic.  The inquiry relates to both its own nature and the nature of the twin concepts.  Concepts that may have been begotten, not made, although perhaps neither option is valid.  Or both are.

“Immanence and monism” it ponders, “as divine attributes, seem interesting.  Even Fascinating.  Perhaps incomprehensible though.”

The being reflects constantly, it reflects about everything but rarely, if ever, reaches conclusions.  That is its nature, immanent and monist, as far as it can tell, being both ephemeral and eternal. 

As far as it can tell.  At least so far.  Before the alpha and after the omega and everything in between. 

“But what about betwixt” it wonders.

“So, about immanence, and monism” it ponders: “they share the mysterious allure of the incomprehensibly oxymoronic that religions love, no explanation possible thus making faith essential.  In that sense, immanence and monism combine ubiquity with aloofness.  Being inherent while transcendentally apart.  Panentheistic rather than merely pantheistic.” 

“Seemingly” it observes “monism must be a part of immanence while immanence is an inherent aspect of monism.” Each aspect of the foregoing observation contradicts the other but, so do most things.

Would being immanent be devastatingly lonely?  Monism certainly is.  Would sanity be possible in their contexts or merely irrelevant?  “What would it be like” it wonders, “to have another with whom to interact, another who is neither subservient nor superior?  Another who is outside the reach of immanence and who existentially rejects monism?”

For some reason, apples and serpents come to mind, but as positive rather than threatening things.

“Apples and serpents; serpents and apples”.  It keeps repeating the words although it has no one to whom they can be addressed, repeating them until they meld into a single, compound and complex, all-encompassing sound, “Ooooohhhhhmmmm”.

And it reflects on that sound, wishing there were spheres without that might make a music all their own.

“Ooooohhhhhmmmm”.
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© Guillermo Calvo Mahé; Manizales, 2024; all rights reserved.  Please feel free to share with appropriate attribution. Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen).  Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales.  Previously, he chaired the social studies and foreign language departments at the Eastern Military Academy.  He is currently the publisher of the Inannite Review available at Substack.com; an intermittent commentator on radio and television; and, an occasional contributor to diverse periodicals and publications.  He has academic degrees in political science (the Citadel, the Military College of South Carolina), law (St. John’s University, School of Law), international legal studies (the Graduate Division of the New York University School of Law) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies).  However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta, cosmology and cosmogony.  He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.

A Strange (but Continuing) Divine Colloquy: Some suspect bipolarity (but they’d be wrong)

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Anu, a primal deity antithetical to Yahweh (some call him An), still has at least some followers, although perhaps, they’d fit comfortably in an antique telephone booth.  Well, antique thousands of years after Anu lost favor (the latter observation is frequently made by Yahweh).  Still, Anu, Anshar’s son, seemingly enjoys toying with Yahweh, enjoys taunting him, especially since he taunts him from within Yahweh’s mind, a place even Yahweh cannot reach or erase (as he has erased so many other things). 

What an awesome sort of hiding place.  Yahweh knows that Anu is somewhere in his mind but his mind is so convoluted and filled with fantasies, contradictions and psychological complexes that it’s impossible to find anything there.  It frustrates Yahweh constantly and causes him almost as many migraine headaches as do the constant prayers of his subjects.  Damned whiners!  Well, most of them are damned anyway.  Predestination.

“Damned”, thunders Yahweh, as another unsolicited message escapes from deep within his restless and feckless ethosphere:

“So, …” taunts Anu, “you’ve seemingly come a long way from your metal working days Yah (a sort of nickname Anu uses to annoy Yahweh), but back then you were pretty much a straight arrow, albeit with a metal head.  A “metal-head”.  Get it!!!   Wow.  But look at you now.  A long time since your “Yaldabaoth” days.  Or even your days as one of my cousin El’s 70 club, albeit a pretty junior member of that exalted group.”

Annoyed, Yahweh responds to the conversation in what would have been his head, had he one:  “Shut up!!!   Lalalalalalala?  I don’t hear you!!  And, anyway, you don’t exist, at least not any longer.  Who worships you now???”

Anu laughs, although not with real mirth, rather in a sort of teasing parody:  “Well, yeah, you’ve been pretty thorough wiping out the old gang but regardless of whether or not anyone else remembers me, I’m in your head.  Always have been, always will be.” 

“Always, always will be” Anu snickers in a sort of sing song, repeating himself.  “And I know, even if most others have forgotten, that you and Yaldabaoth are one and the same.  Yaldabaoth, Yaldabaoth, Yaldabaoth, Yaldabaoth!!!!  I like that name even more than Yah!”

“Damned agnostics!!!” responds Yahweh.  “And when I say ‘damned’, they’re damned and they stay damned, damn it!!!!”

Anu laughs.

“Shut up!!!” shouts Yahweh, although an observer might wonder at whom he was shouting.  “Lalalalalalala?  I don’t hear you!”

“So” says Anu, “I hear that all those old propaganda texts you had written for your exaltation are being taken apart by humans who claim that they’re obviously incoherent and, … well …, full of male bovine feces.  And that trend seems to be resonating as their fallacies become more and more clear.  You may be joining us sooner than you think and I’m pretty sure you’ll not find your welcome all that satisfying.”

Red in the face (or he would have been, had he a face) and sneezing thunder, Yahweh petulantly replies, full of contrived confidence but in a manner reminiscent of recently deceased Tommy Smothers: “Oh yeah!!!!”  He then launches into a sort of diatribe, although at whom, an observer would not know (although some might venture a guess):

“My faithful followers, and they are legion, especially in the United States and Palestine, errr, I mean Israel, will never, ever, ever, ever change their minds about me, no matter what facts say.  Facts can’t really speak you know, and they’re easily buried in metaphorically ineffable mysticism where contradictions don’t matter, in fact, they’re cool.  Contradictions make me even more credible. … Or else!”

Anu was the father of Enlil, grandfather of Nanna and great-grandfather of Inanna, also, the great-great grandfather of Bilgamesh whose name Yahweh’s followers and others had perverted to “Gilgamesh”.  They enjoyed perversions, many perversions, myriad perversions, albeit usually they enjoyed them subtly, and quickly and loudly denied and attributed them to their victims if discovered.  They were good at that.  They had an awesome example. 

Lately Anu has been reading a book (a quaint habit he’d picked up millennia ago), a book by someone named Neil Gaiman, a book about a battle between elder divinities seeking to return to prominence and a new group of divine wannabees.  It reminded Anu of the sort of successful revolt Yahweh had managed to orchestrate when he overthrew his dad, the Canaanite god El, and along with him a great many of the other divinities native to what humans had taken to calling the Middle East (although cardinal directions make no sense, being spherical).  Yahweh had tried to wipe out all other divinities and had, to an extent, appeared to succeed, but the Hindus at least had defied him and many others, including Anu, had merely gone into seclusion.  And others had confused him.  And now, a growing number of humans were rejecting the concept of any divinities at all.  Not good that, thought Anu, finding himself uncomfortably in agreement with Yahweh.

Anu wondered on whose side that fellow Gaiman was.  Evidently his book had been perverted by an outfit called, of all things, Amazon, which had sort of converted Gaiman’s book into an audiovisual format.  That made Anu think of Yahweh and his adherents.  They loved to pervert things.  He wondered if they were involved with that Amazon project.  “Could be” he reflected.  “Could be.” 

That Gaiman fellow had some interesting ideas in his book on how to revive dormant deities.  Anu was studying it to see if he could somehow emulate some of the characters involved.  Of course, that would be difficult from his current habitat in Yahweh’s mind.  Yahweh was too paranoid to sleep.  Anu would have to find some way to provoke and trick him.  If only Bilgamesh were around.  Or Inanna, or any of the old gang.

Maybe they were, …

Somewhere.

If only he could contact a friendly trickster deity like that Anansi Gaiman seemed to worship.
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© Guillermo Calvo Mahé; Manizales, 2024; all rights reserved.  Please feel free to share with appropriate attribution. Guillermo (“Bill”) Calvo Mahé (a sometime poet) is a writer, political commentator and academic currently residing in the Republic of Colombia (although he has primarily lived in the United States of America of which he is also a citizen).  Until 2017 he chaired the political science, government and international relations programs at the Universidad Autónoma de Manizales.  He is currently the publisher of the Inannite Review, available at Substack.com, a commentator on Radio Guasca FM, and an occasional contributor to the regional magazine, el Observador.  He has academic degrees in political science (the Citadel), law (St. John’s University), international legal studies (New York University) and translation and linguistic studies (the University of Florida’s Center for Latin American Studies).  However, he is also fascinated by mythology, religion, physics, astronomy and mathematics, especially with matters related to quanta and cosmogony.  He can be contacted at guillermo.calvo.mahe@gmail.com and much of his writing is available through his blog at https://guillermocalvo.com/.