Aten's fingers

Aten's fingers (Moses' gods finger) labeled
Left: a depiction Aten's fingers, namely of long outstretched "fingers" (sunrays anthropomorphized), of the sun-god Aten, being worshiped in 1330BC by the Egyptian monotheism-believing pharaoh Akhenaten; which became the "finger of god" which wrote the Ten Commandments, in the Bible, as cited by Goethe (1830), in humor, and American politician William Reed (1838) as a theory or hypothesis that we need to keep in order to explain political union formation.
In religio-mythology, Aten's fingers (TR:15) are the fingers of the god that writes laws on granite tablets with "his own finger", based on the description of the Egyptian monotheistic pharaoh Akhenaten's and his son god Aten, typically depicted in carvings as a sun disc with many long outstretched fingers; generally considered the prototype to Moses' monotheism.

The so-called “finger of fod” (see: Aten’s fingers) passages found in the Bible is reference to Egyptian pharaoh Akhenaten’s 1330BC monotheistic Aten (ΡΊ) theory of god, whose long stretched out “fingers”, shown above, were conceptualized as the rays of the sun, a model that was incorporated into passages of the Christian Bible, in particular the method cited by which the 10 commandments (i.e. 42 negative confessions) were written onto stone tablets, e.g. Exodus 31:18, Deuteronomy 9:10, among about ten or so other locations. [1]

In 1830, German polyintellect Johann Goethe, in a letter to Carl Zelter, mentioned the term "finger" in joking realism reference to Christian model that the Ten Commandments were carved out on granite tablets with the power of his own finger: [2]

“Following on what went before, let me tell you in fun, that in my Elective Affinities, I took care to round off the inward, true catharsis, with as much purity and finish as possible, but I do not therefore imagine that any handsome fellow could thereby be purged from the lust of looking after the wife of another. The sixth commandment, which seemed to the Elohim-Jehovab to be so necessary, even in the wilderness, that he engraved it on granite tables with his own finger,—this it will still be necessary to uphold in our blotting-paper catechisms.”


In 1839, American politician William Reed, in his “The Infancy of the Union” address, delivered before the New York Historical Society, had the following rather religion-siding message to say about the Napoleon Laplace anecdote: [3]

“And how was the Union made? Has it a date, a day or a year, like the declaration of independence or the constitution? Was it done in convention? Did men come together by some appointment, and deliberate in solemn council, and ordain a Union? Never. It was the work of time—the natural result of things—the growth of circumstances, or whatever other plausible, but really unmeaning phrases, may be used as a substitute for an acknowledgment of God's providence in the destinies of mankind. It is related — we do not vouch for the accuracy of the story, though we can well believe it: when Napoleon inquired of Laplace, why he had not mentioned God in his System of the World, the savant replied, because he could dispense with that hypothesis.

In contemplating the political system of our country, there are minds which doubtless would dispense with the same hypothesis in many particulars, not looking beyond the secondary cause of human agency. But in the formation of the Union, the hypothesis not only cannot be dispensed with, but it is the only adequate cause that can be offered, to explain the effects. Let anyone, taking for his point of mental vision the present day, look back to the years, when the separate companies of the primitive colonists, the hapless followers of the hapless Raleigh at the south, and the iron-nerved pilgrim band at the north; and though the observer should be Bunyan's Little-Faith, or Mr. Worldly-Wiseman, he could scarce fail to trace the controlling power of divine agency. The way was preparing, slowly, cautiously, laboriously, for an era, in which there was to be a mighty development of the capacity of man for self political government. The course of events was led on so tranquilly, that there was given no note of preparation to intimate to human intelligence, what was in reserve at no very distant futurity. The Union was coming on, the chief great means of achieving a system of popular government on a widely extended territory. The ground was made ready and the foundations laid, and it only remained for human sagacity to carry out a plan, which, in humble confidence we may say, was traced by the finger of god.”

This so-called “finger of god” reasoning behind the formation of the union is cited here by Reed as the “cause” behind the formation of the American union.

1. (a) Finger of God (Commandments) – Wikipedia.
(b) Finger of god –
2. (a) Lewisohn, Ludwig. (1949). Goethe: the Story of a Man: Being the Life of Johann Wolfgang Goethe as Told in his Own Words and the Words of his Contemporaries, Volume 2 (pgs. 165-66, 174). Farrar Straus and Co.
(b) Die Wahlverwandtschaften –
3. (a) Reed, William B. (1839). “The Infancy of the Union”, A discourse delivered before the New York Historical Society, Dec 19; Published at the Request of the Society, Philadelphia, 1840; in: The New York Review of Books (pgs. 381-82), Vol. 7, Art. V, pgs. 378-.
(b) William Bradford Reed – Wikipedia.

TDics icon ns

More pages