SPENTA MAINYU

FOOD FOR THOUGHT: "Ignorance is an affront."

YOU ARE IN DARKNESS.

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The book of Esther is another evidence, which indicates that the Old Testament is a collection of stories that have their origins in older myths and legends of the peoples in Palestine and neighbouring lands. First of all the names of the main characters attracted my interest: Esther and Mordecai. They immediately bring to mind Ishtar and Marduk. So the book of Esther calls for further research.

The Book of Esther is one of the group of Megilloth (or rolls) called the Hagiographa. The others are the Song of Solomon, Ruth, Lamentations, and Ecclesiastes. The story told in Esther must have originated amongst the Persians and Babylonians - the Gentiles - rather than  the Jews. We are told furthermore that the version of the story in the Greek Septaugint has its origins in older sources than the version in the Hebrew Bible. This story is claimed to have been written to shed light on the origin and name of the purim festival. Nothing is known about the author. Since there are Aramaisms in it,  it is thought to be one of the latest books of the Old Testament. Even as late as the 3rd century A.D. Jewish authorities in Yerushalim  have opposed strongly to its inclusion in the canon of the sacred scriptures and the observance of the feast on the 14th and 15th of the month of Adar. But amongst the Jews of the Diaspora the situation must have been different because the murals uncovered in the synagogue of Dura-Europos on the Euphrates show the story of Esther was popular there. This purim festival does not seem to have been known under that name in earlier times. II Maccabees calls the first day (the 14th) the Mardukian day (Marduk is the Baylonian god). In the paraphrase of the Esther story in Josephus’ Antiquities (1st century A.D) there is no mention of the word purim. In distinction from this paraphrase the Septuagint mentions the casting of the lots, but instead of the word purim (‘lots’) uses phururai or phururaia. These words are not Aramaic or Hebrew. According to the reference books these words seem to be an adaptation to Aramaic of the word ferver, known, among other things, from the name farvardigan. This word denotes an Old Persian festival observed in the ancient times in the same season as the Jewish festival of purim. The story in the Old Testament tells the king named Ahasuerus has his palace in the city of Shushan, which is Susa. Before becoming a residence of the Persian kings Susa was the capital of the kingdom of Elam. The inscriptions excavated there prove that around 600 B.C. the city was subject to the rule of the Chaldean kings of Babylonia. This implies that its population included Babylonians and Aramaeans. Ishtar is the Babylonian goddess. In the religious literature of the Babylonians she figures frequently as ‘Ishtar the queen’ or ‘Ishtar the bride’. Esther and Ishtar are the Aramaic forms of the same name. So when Ishtar is replaced the first designation becomes ‘Esther the queen’. The name which occurs in the Hebrew text, hadassah is Aramaic and goes back to hadashatu which is the word for ‘bride’ in Babylonian. Therefore this Babylonian deity entered the story as the queen Esther. There is more! The queen Vashti who was replaced by Esther seems to be reflecting the Elamite god Mashti. This tells us that the story goes back actually to a tale which describes how Ishtar was elevated above other goddesses and became the queen of a divine king - this is the topic of a Babylonian poem.

When we look into the other character - Mordecai - the name makes it clear that he is a worshipper of Marduk, thus a Babylonian. His adversary in the story is Haman the Agagite. This epithet is there to present him as an hereditary enemy of the Jews. But the Septuagint calls him ‘a bouagean’ which is the Greek form of an Aramaic term derived from a Persian designation of the god Mithra. So, the author or the authors of the Greek version of the story must have seen in Haman a worshipper of the Persian god Mithra. According to the Septuagint version of the story  Haman and Mordecai were the subjects of Artaxerxes, and the archetype of this story must be the clashes between the adherents of Mithra and Marduk. One more indication that this story must have taken place amongst the Gentiles is the complete absence of YHVH in the story.

Now let us deal with the song of Solomon, which is included in megilloth (rolls).  It is called the Song of Songs in the Douai form of the Bible; called Canticle of Canticles from Canticum canticorum in the Vulgate; derived from the title in the Hebrew Bible, Shir Hashirim. Hebrew Bible mentions king Solomon as the author but this is improbable mainly because Solomon is referred to in the third person and the language seem to be of a later epoch with the words borrowed from Persian and perhaps even from Greek. Out of the interpretations proposed only the cultic-mythological interpretation seems to be right. Because what is read on the Sumerian tablets showed the poems of the Song of Songs are strongly reminiscent of the songs connected with the Sumerian rite of the sacred marriage. Similar rites with the Sumerian practice were in existence in the ancient Canaan. To some extent the Ras Shamra texts dating from the 14th century B.C. substantiate this, and that these rites were taken over by Israel. There are also some parallels with some of the Egyptian love songs, many of which are thought to have originated in the cult of the love goddess Hathor.

The book of Ruth was called a short story based on a solid core of fact: no one would have invented a Moabite ancestress for Israel’s greatest king (if a king named David has ever lived). The work could not be earlier than David. Archaeological finds on the Hebrew language and the marriage customs are said to suggest a pre-exilic date for the bulk of the story, but the book is thought to have reached its final form in the post-exilic period because the author was aware of the Deuteronomistic edition of Judges.

Lamentations consist of five poems. They are poems conceived in the form of laments for the invasion of Judea and Yerushalim by the Babylonians under Nebuchadrezzar and the final devastation in 586 B.C., for the sufferings of the population, and of the poet himself. Here we must rectify not a mistake but a wrong presentation. The biblical Nebuchadnezzar is actually Nebuchadrezzar II [ Nabu-kudurri-usur = ‘The god Nabu has guarded the estate (succession)’]  whose rule marked the peak of the Chaldean or Babylonian kingdom. He was the one who conquered Yerushalim in 597 B.C. There were two Nebuchadrezzars, I and II, but there were also two usurpers (Nidin-tu Bel and Araka) of the same title later in 522 and 521 B.C. Lamentations were placed in the Jewish liturgy to be read on the 9th Ab (July/August), the anniversary of the destruction of Yerushalim. The Christian Church interprets the book in line with its objectives and employs it to pour out its grief over the passion and death of Christ.

Ecclesiastes is called Qoheleth in the Hebrew Bible which means preacher and in Greek it is Ecclesiastes. The author calls himself the preacher. Ecclesiastes contains of nearly 40 loosely arranged aphorisms, which may have been collected from a sage’s notebook and perhaps edited and arranged by the author. Their parallels could be found particularly in Egypt but also in the Akkadian wisdom literature. The language is late Hebrew in syntax and vocabulary. There are Aramaic forms despite the fact that it was not translated from Aramaic. A fragment of Ecclesiastes was found in a cave in Qumran which has been dated to mid-2nd century B.C. Thus it must have had a semi-canonical appearance as early as 150 B.C., otherwise Qumranians would not have taken it over. That being so a date about 250-200 B.C. is thought to be more probable.

PROPHETS : THE STORYTELLERS AND THEIR STORIES; THE  POETS AND THEIR POEMS

Now it is time for the book of Job which signals the start of the poetic books of the Old Testament. Poetry in the most important codebook in history? Yes, and it is not strange. Because in those days of ignorance and darkness poetry was identified with prophecy. Muslims use the word nabî for a prophet who pursues a preceding revelation, or a belief system, but the same word has other meanings as well,  like ‘a prophet, a poet or a musician, under the influence of divine inspiration’ (Robert Lowth, Oxford Professor of Poetry). Lowth says that the messengers of the ancient Israel were a professional caste, trained both ‘to compose verses for the service of the church and to declare the oracles of god.’ The Hebrew word mashal (‘mesel’ in Arabic) which is used also for a poem corresponds to the Greek word translated in the New Testament as ‘parable’. Which means that the parables of Jesus were not an innovation but an extension of a traditional Hebrew genre by the greatest of the Biblical poets.

Let’s deal with the Psalms, many of which are attributed to king David. But this doesn’t mean a thing. Whether they were written by him, for him or with reference to him is not clear. David  may be a reference to the textual person or to the house of David. Which one? Did he ever exist under this name? No one knows, but excavations at Mari (Tell el Hariri on the Euphrates) show that the term davidum has served as a title for a military marshal. It has been suggested that David’s name was something else, perhaps Elhanan (II Samuel 21:19) and that he was known to history only by his title as a military leader. As with the Psalms of David, the Proverbs of Solomon should not necessarily be understood as written by Solomon himself.

The Book of Isaiah is described as the vision of Isaiah and dated to the second half of the 8th century B.C. Three different Isaiahs are thought to have written the book. But recently some readers tended to prefer to overlook this fact and tried to see the whole book in an aesthetic unity. The Christians have tended to see the material on the ‘servant of YHVH’ motif as an anticipation or prediction of the life and suffering of Yshua (Check the page on YSHUA/JESUS in this site for an analysis).

When Christians read Jeremiah they find a high point in the words about the new covenant (Jeremiah 31:31-34). The early Christians were so much under the influence of Jeremiah that there were some people in Yshua's lifetime who believed that Yshua was Jeremiah come back to life (Matthew 16:14). There are two radically different biblical concepts in the book as manifested by the descriptions of Nebuchadrezzar which is the 'servant of YHVH’ in the beginning but becomes ‘like a dragon’ (Jeremiah 51:34). We are informed that the Hebrew and Greek versions of the book show considerable differences. An edition of the book of Jeremiah is thought to have been prepared by a Deuteronomistic editor or school in 550 B.C. possibly in Egypt.

The story in the book of Ezekiel (in the Douai version of the Bible Ezechiel, in the Hebrew Bible Yehezqel) is told as if this priest-turned-prophet Ezekiel living among the Judeans deported to Babylon has existed on two locations at the same time. The interpretation is difficult. As usual it was written, then edited, expanded, rewritten etc. Some think that the book is the product of a composite authorship, while there are also others who think that the book is authentic. The Christian tradition of blaming the destruction of Sodom and Gomorrah on sodomy has led us to the interpretation that the divine being, the supreme creator,  has made known his displeasure against homosexual activities. But in this book Ezekiel has a different reading of this event (Ezekiel 16:49-50).

APOCRYPHA : YOU ARE NOT WORTHY OF THAT KNOWLEDGE !

Now the Apocrypha. The Christian churches have inherited the Greek Septuagint of the Alexandrian canon from the Hellenistic Jews. Consequently until the 16th century the Old Testament of the Christian Bible was longer than the Protestant Bible of our day. The concept of ‘canon’ is a Christian invention which was applied to the Christian Bible for the first time at he Council of Laodicea (360 A.D.), which means that the Jews did not have a canon [it was established at Jabneh (Jabne-el, Jamnia) in 100 AD.] . The original Jewish scripture was only the Torah (the first five books of Moses, the Pentateuch,) and the other books were just ‘commentary on Torah’. But different Jewish communities like Pharisees, Sadducees, Samaritans had their collection of books with varying degrees or authority as scripture (mikra). But none of these books had canonical status. There were considerable differences between various collections of the biblical books. Masoretic text differs from the Septuagint and both differ from the Qumran Scrolls. Such differences still exist amongst  the different canons of the Christian churches. Likewise there is no consistent  list of books in the Apocrypha and the Pseudepigrapha.

But what are these? Apocrypha is the plural of the Greek word apocryphon (‘hidden away’, ‘secret’, ‘obscure’). It is the term used to designate certain religious books of high regard with the ancient Jews but have never been included in the Hebrew canon of Scripture. These books are found in the Greek and Latin translations of the Old Testament but are not included in the original Hebrew. In a broader sense the term is used to cover certain other non-canonical writings from the Hebrew antiquity, such as those more commonly called pseudoepigrapha which are books ‘written under a false name’, and most of them of an apocalyptic character. The origin of the term apocrypha is still a matter of dispute but the most probable view derives it from the legend preserved in II  Esdras (14:18-48) of the Vulgate which relates that when Ezra was commissioned to republish the divine law in the days following the Babylonian exile he was told that Moses on mount Sinai (Horeb) had been instructed to hide many of the words he had  received and that himself was to issue publicly only a portion of the books that were dictated to him, the others to be delivered ‘in secret to the wise’. This is the story: In II Esdras 14:6 YHVH is telling the prophet about the mount Sinai incident and the giving of the law to Moses where he orders:

•  “These words shall you declare, and these shalt thou hide.” 

Then YHVH tells Ezra what to do in II Esdras 14:25-26:

• “..I shall light a candle of understanding in thine heart, which shall not be put out, till the things be performed which thou shalt begin to write..(II Esdras 14:42) ..The Highest gave understanding unto five men..and they wrote..and they sat forty days.. (II Esdras 14:44-48) ..In forty days they wrote two hundred and four books..(‘The Highest’ speaks) The first that thou hast written publish openly, that the worthy and unworthy may read it: But keep the seventy last that thou mayest deliver them only to such as be wise among the people: For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge. And I did so.”

The mandate is the delivery of the majority of the books to anybody and everybody, but keeping the last seventy for the wise among the people.

THE TWO TALMUDS : FROM JUDAISM TO ZOROASTRIANISM

Now an illuminating departure. You know that there are two Talmuds. Talmud Yerushalmi (Palestinian Talmud) and Talmud Babli (Babylonian Talmud). The Palestinian Talmud is written in western Aramaic and full of many Greek and Latin terms and expressions whereas the post-exilic Babylonian Talmud (which is the most authoritative and usually called the Talmud) is written in eastern Aramaic and sprinkled with Persian words. The differences between the two Talmuds give us the progress of the Judaic belief system in time, from Mosaic to Zoroastrian, and  from polytheism  to monotheism. The central character in this transformation was Ezra the priest. He is almost the ‘second Moses’ for the Judaic belief system in the post-exilic period.

The Judaic law took its final form when it was rewritten by the kohanim (priests). Who are thought to be a school of people. Ezra was in this group of people. They have revised all the books of Moses, and presented their rules as belonging to Moses. The Leviticus, and the section from Exodus 25 to Numbers 10 are thought to be written by this group of people. They are known to have born and lived under the Iranian rule and influence. The ancient Zoroastrian belief system was an abstract and subtle religion, and its influence on Nehemiah and Ezra must have been really great. There are hints to this effect in the Old Testament. The ‘spirit of god’, for example, that moves on the face of the waters in the opening of Genesis is an incredible idea. “Now the earth was (or became) formless and empty, darkness was over the surface of the deep, and the spirit of god (ruach elohiym - ‘spirits of gods’ seems to be a much better translation) was hovering over the waters.” An ‘earth’ is mentioned here.

• Is this the Earth we live on? It must be!

• Where were these people during the creation, were they watching the actual divine act?

• Were they on Earth?

• Were these people first hand witnesses?

• If not who told them this fairy tale?

It is out of this world! No one in his/her right mind could accept that. They have taken it from the Zoroastrian belief system, and the Zarathustrans have taken it from an earlier culture, and it goes on.

Persians  have employed a trick to sell their monotheistic belief system to the Jewish people as the law of Moses: Josiah is claimed to have gotten hold of the old law,  the law of Moses. Where, of all places do you think they have found it? Let us read II Kings 23:24:

• “Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Yerushalim, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the Lord.”

So this law was found in a faraway land, in Babylonia. But how did it get there? Hilkiah was unable to persuade the educated(!) people of his time. They thought that this newly discovered document was the secret creation of the high priest Hilkiah, secretary Shapan and the prophetess Huldah.

We know that it was Ezra who wrote down the divine(!) law. But Ezra’s laws were different and more numerous than Josiah’s. Neither the newly found laws of Moses nor Ezra’s could have been real. Both of them must be frauds. Because;

• Moses could not have taken down a group of non-anthropomorphic laws from mount Sinai. The supreme entity who gave these laws was an ‘anthropomorphic’ god - YHVH. But the Laws, one of which was discovered(!) and the other  delivered to the heart of Ezra, are both anti-anthropomorphic.

Therefore they could not be real, they could not be the laws of Moses. Josiah’s and Ezra’s newly discovered books of Moses are all written by mankind, there is nothing divine in them. It is thought that Ezra’s laws are parts of the Avesta - the Zoroastrian codebook. It is clear that the Persians had introduced their god and his laws to the Jews. Who did this work? Ezra the priest did this work. He was born in Babylon, educated there, and was appointed high priest and judge over Israel. Being a legal expert, a priest-scribe and a worshipper of YHVH, he was sent from Babylon to Israel with the purpose of “teaching the statutes and ordinances/judgements” as told in Ezra 7:10. He was attached to the court of the Achaemenian ruler Artaxerxes (Artakhshathra). If you would like to see his document of appointment read Ezra 7:11-26. It is addressed to “Ezra the priest, the scribe, even a scribe of the words of the commandments of the lord, and of his statutes to Israel.”  

Ezra was sent to Judea to “see if the people there be agreeable to the law of god.” The people ‘there’ were all Jews, how could they have opposed the laws of their god? This sentence would make sense only if this god and his laws (that Artaxerxes had in mind) were different. Therefore a mission of reconnaissance was planned. Artaxerxes was a monotheist and the law of god he was referring to could not have been the Mosaic Law, but the divine law of Ahura Mazda (Ohrmazd, Ohrmuzd, Hormuz). These laws were unknown to the Jews, and Artaxerxes spent everything possible to introduce them to the Jews. It took seven days to read these laws. Ezra explained how these laws have come about as follows: "God had spent 40 days with Moses on mount Sinai. He gave Moses patterns for clothes, tongs, basins and snuffers etc. etc. And these laws were lost.. to appear suddenly in a foreign country.."  These laws were alien to Judaism. Read the Leviticus, the evidence is there:

• The distinction between clean and unclean animals in Leviticus and Ezekiel was derived from Vendidad.

• Check the purification rituals in Pentateuch, which are identical with the ones in older Vendidad.

• Ezra 7:14 refers to “the king and his seven counselors.” This could have been an advisory chamber within the royal court, it might be a remnant of an earlier monarchical structure, imitating the seven divine beings in the Zarathustran belief system: The king representing Ahura Mazda and the seven counsellors representing Spenta Mainyu (‘Holy Spirit’) and the Amesha Spentas (‘Immortal Bountiful Beings’).

In the end an agent of the Persian king has introduced a whole new body of monotheistic laws - the laws of Zoroastrianism - to the Jews of Israel. That agent was Ezra the priest. Under his leadership the Torah/Pentateuch in its entirety was made sovereign in the state of Judea. But at the same time the Old Testament has become the only religious book to honour foreign princes. Artaxerxes was reportedly requested to mediate Jewish prayers. God reportedly called the Persian governor of Judah, Zerubbabel  his chosen one. Darius is revered. Cyrus is called the ‘anointed of the lord’ or ‘messiah’ or ‘christ’.

Books of Ezra, Nehemiah and Daniel were written originally in Aramaic. Aramaic was the official language of the Persian empire. It is even possible that all the books of the Old Testament were written in that language.

Now back to the story..

This tradition of ‘a store of books deliberately hidden away from public use’ led to the rise of an imprecise use of the word apocrypha to denote any books outside the familiar canon. The word was introduced to Christian usage as a convenient name for those books which were found in the Greek Old Testament (Septuagint) but not in the Hebrew one. The standard Apocrypha are: I Esdras, II Esdras, book of Tobit, book of Judith, book of Esther, book of Wisdom (Wisdom of Solomon), Ecclesiasticus (The Wisdom of Jesus ben Sirach), book of Baruch (Epistle of Jeremy), book of Daniel, the Prayer of Manasses, book of Maccabees.

There are also pseudepigrapha, which are pseudonymous or anonymous Jewish religious writings from 200 B.C. to 200 A.D; one of such writings, the Psalms of Solomon is not included in any canon of biblical scripture. The apocryphal works from Qumran could also be given under this title. In short;

• Man writes, man designates, man announces, man keeps concealed, and since man sees himself as a ‘worthless, wicked creature’,  man attributes everything to a supreme being to give his words an ‘out-of-this-world, pure, divine(!)’authority.

There’s nothing more to it. Secondly the golden rule applies to this case as well:

• To initiate a religion one should make oneself incomprehensible, so that one can conceal the non-existence of anything behind the veil of ones belief system, and give the impression that this incomprehensibility is the result of a higher knowledge from out there, somewhere.

If you remember, the method of giving the law to Ezra was “lighting a candle of understanding in his heart”. Does that mean anything for us today? We do not think with our hearts or do not record information in our heart muscle. We process and keep information in our brains. The human constitution has not changed in the 2000 years since then. What is written in the book is nonsense. But in those days they thought that heart was the centre of things, it was the influence of Ptah, and the Memphite theology.

LET THERE BE LIGHT !

Now let us leave the fairy tale here for another illuminating detour. As you know, the command word 'be' is what a god needs for the creation of whatever is willed. ‘Be’ is a word, but from the standpoint of god it is the expression of his will and the trigger which starts the process. The supreme creator wills and ‘it’ comes into being at that moment. The origin of this concept could be seen in the myth which says the spoken word is an oracle and the repetition of the word sets free the creative and re-creative power which it is full of. The power of the word! In Sumer it was sufficient for the creator god to make a plan, and utter the appropriate word, his wishes were believed to be realized at that instant. Zoroaster has preached positive thought, positive speech and positive deeds; praying and praising the supreme being  with the recitation of litanies; apprehension towards using negative words; the supposed power of a curse etc., most probably have their origins in this belief. The Gospel of John begins with the declaration that “In the beginning was the Word, and the Word was with god, and the Word was god” [ “In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum'” ], and furthermore Yshua was the incarnation of the word. According to the codebooks of the Abrahamic religions - the Old Testament, the New Testament and Kuran - the utterance of a simple word has started the creation.

Do you remember the command “Let there be light !”? Now here is the Egyptian origin of the power of word. First we have to learn who the Ptah is. Ptah the great is the heart and tongue of the Egyptian Ennead. He is the one “who gave birth to the gods.”  In Egyptian thinking the heart and tongue represent thought and speech. By his thought and speech Ptah brings the gods into existence. Memphis has become the new capital of the first dynasties of Egypt (3rd millennium B.C.), and in order to vindicate its importance a myth was created in the city. Ptah was originally the local deity of Memphis. In Egyptian belief Ptah was the creator of the Universe and maker of things etc. Ptah was always represented in purely human form. Ptah and the Memphite Theology have transformed the Heliopolitan Ennead by giving the primacy in the activity of creation to Ptah. In the part of the Memphite Theology which concerns creation, Ptah is equated with Nun, the primeval ocean, and is presented as bringing Atum and all the gods of the Heliopolitan Ennead into existence by his ‘divine word’. Ptah also brings order out of chaos; (like Marduk) fixes the destinies, provides food for mankind, divides Egypt into provinces and cities, and assigns their places to various local gods.

Now hold tight! The description of Ptah’s creative activities closes with the words “..And so Ptah rested (or was satisfied), after he had made everything”. (Does it sound familiar? Yes! The god of Moses did(!) the same. And the account of creation in Genesis closes with an almost identical sentence).

YOUR INTELLECT IS NOT IN YOUR BRAIN, BUT IN YOUR HEART(!)

This myth came to light when a stone, apparently used as a mill-stone washed ashore in Egypt in 1805. It was taken to the British Museum. Prof. James Henry Breasted read the text on it. It was the ‘philosophy of a Memphite priest’. The text on it was evidently copied for preservation in 8 B.C., upon a decree of the Pharaoh Sabakos, from an older version which was “eaten and damaged by worms”. This text on the mill-stone read “god said let there be light, and there was light”. The original text was written 2000 years earlier than the Book of Genesis, and it is the evidence that the power of the word has already been recognized even then, and the older texts act as a source for the later ones.

In this Memphite text, god’s (Ptah’s) heart is presented as the ‘initiator’ of everything, and the god’s tongue is described as the repeater/echoer of the things thought by the heart: “Every single sacred word was created by the thinking of the heart and by the order of the tongue..When the eye sees, the ear hears, and the nose breathes in, they let the heart know. It is the heart which does everything and the mouth which repeats/echoes the thoughts of the heart. All the gods are created thus, even Atum and the Ennead” (2850 B.C.).

The symbol of the ‘creator word’ in the Memphite theology is the power of the tongue of Ptah. All the gods are the functioning parts of a bigger whole. Ptah, the bigger whole, the totality, exists in them as the infinite life force and their ‘ka’. “Thus heart and tongue have become sovereign on all the members. He (Ptah) is in the bodies and tongues of all the gods, in all the living humans, wild animals, reptiles and everything living”. The Sumerian concept of a self creating-producing and consuming-destroying  god seen in the Sumerian seals dating 3500 B.C. is almost identical with the Ptah myth.

Ptah “..thinks everything as He pleases and governs them..His Ennead is in his teeth and tongue. These correspond to Atum's sperm and hand. As opposed to Atum’s Ennead being created by his sperm and fingers, Ptah’s (Ennead) were brought into being by the teeth and tongue of Ptah’s mouth which can say the names of everything..He is the one who gives life to the peaceful and death to the one who oversteps the limit..through the orders thought at the heart and given by the tongue He is the one who directs and gets completed every deed, every art, the movements of arms and legs and all the organs”.

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