Oahspe Study

 

LANGUAGES OF MAN PART 3

Tree of Language Development (Continued)

 

 

 

 

 

Emp'agatu Tablet was known to the Fonece, Hizi Tribe

 

 

 

 

Growth of the Tree of Language (Continued)

 

From the language of Abram, two drifts formed which became separate paradigm shifts. The first was Fonece (Phoenecian). Here the phonemes of the Abram language were initially kept, but the written signs were changed (modernized as we would say today). This was undoubtedly the cuneiform and possibly developed because it made recordkeeping easier for the Fonecean merchants (the Fonece'ans were the great traders of the ancient* world). (*as modern historians use that term). But another possible reason for cuneiform was because of the introduction into the Abram language of Chine and Vede words (more on this shortly), and all these words had to be represented, i.e., written in one language.

 

And this change of symbols was an important step in man's development; the ability to start afresh in a new direction. Indeed, according to the Emp'agatu text (pulled by Newbrough from publication in 1882/91, but reinserted in the modern series edition), the language paradigm change from Abram to Fonece was a watershed or milestone. For man had reached the threshold of a new way of language. All the previous paradigm shifts and changes, especially those branches of Chine and Vede were based on man's capacity to comprehend and utilize the symbols of Se'moin or its derivatives. But with the Fonece'an language came es symbols of broader scope, encompassing greater concepts, expanded, suitable to the minds of a high-spirited, well-traveled and fair-minded people.

 

35/B.1.11. Fonece, following the sound, but not the signs (writing).*

 

* The beginning of alphabets; that is, the signs (symbols) represent sounds (phonograms, phonetics), and not actual concepts or entities depicted by the symbol (ideograms)---and this is regardless of what sign represents a sound. That is, the sound becomes the primary consideration instead of the symbol itself. Thus reading the language depends upon following the sounds made by the symbols, and does not depend upon following the symbols (explained in next paragraph). Which is to say, in the Fonece language, the symbols have become abstractions, so that their use need not refer to the ideogrammatic meaning displayed in a symbol, but their meaning comes from the order of their sequencing.

 

 

Thus in pre-Fonecean languages the signs (images, ideograms) of a man followed by a spear pointing to water tells in and of itself what is going on. One does not need sounds to understand, but can follow "the signs (writing)" to understand that a man moved in the direction of the water.

 

But with Fonece (Phoenician) one followed the sequence of sounds and not the pictorial meaning of the symbols. This is the same as we in the English language (and other languages) do today. Thus in ancient written Egyptian, which was a form of Fonecean, a picture of a crane followed by an eye followed by a shepherd's crook does not mean a crane saw a shepherd's crook, but a crane represented the sound of "b" and the stylized eye represented the "r" sound, and the shepherd's crook represented the sound "s". Thus the meaning followed the sounds and meant the word "b_r_s" (vowel sounds were not always depicted in ancient languages based on Fonecean).

 

Now according to Oahspe (25/21.5), the Fonece (Phonecian) language actually came from a combination of Panic from Jaffeth (China), with Vedic from Vind'yu (India), plus Par'si'e'an from Par'si'e (Persia). Therefore, piecing this information with our Tree of Language information, we can say that the language of Par'si'e (ancient Persia) was actually the refined stage of the Yi-ha language before it became known as Abram. It is likely then that this refined Yi-ha was also the language used by Zarathustra, some 3,100 years before Abram.

 

In regards to this, the student should recall that Abraham was born a Par'si'e'an (who thus spoke Par'si'e) who later moved to Ham, i.e., Aribania. Thus, the refined Yi-ha as spoken in Par'si'e was also spoken by Abraham (aka and formerly, Abram) and hence the reason the refined Yi-ha language became known as Abram. For like all those close to Jehovih, he undoubtedly refined it further, uplifting it and adding to it. And the followers of Abraham also spoke the more uplifting, elegant and purified variation of refined Yi-ha. And it was said of them that they spoke Abram. So that, in their travels among the heathen, the improvements were often adopted by those with whom they came in prolonged contact, and because of its excellence, Abram became the preeminent language.

 

The second conclusion we can come to regarding the foundations of the language of Fonece is that the Par'si'e language (which was the refined Yi-ha, and possibly with elements of Abram language, if not Abram entirely) was the backbone or framework of the Fonecean language, while the Chine and Vede words were mixed into this framework.

 

The second language paradigm shift springing from Abram was Araba (the Arabic tongue including ancient Egyptian). Araba extensively developed speaking through the teeth and using thorax muscles in speaking. Speaking through the teeth, involves delicate and swift movement with the tongue against the teeth and subtle movements of the lips. Presumably this included all sounds and perhaps also meant refined nuances. When developed to the extreme, speaking through the teeth allows for ventriloquism (speaking clearly without seeming to move lips, jaw, or throat). Thus did the Abram language split into two distinct groups, Araba (Arabic language) and Fonece (Phoenecian).

 

 

Expansion and Amalgamation of Fonece - Aham and Ebra

 

Because the Foneceans were great traders, over the years they accumulated many words from other languages. Many of these words became amalgamated into the language so that eventually in after years, one who spoke the language had difficulty reading and understanding that which was originally Fonece (much as old English of 700 ce is to modern English). At that time, the evolved language was now called Aham. (35/B.1.12. Aham, amalgamation.) According to Oahspe (35/D.29), this was the sacred language of Aribania. Hence, in the tablet of Se'moin, whenever Aribania is identified as the source of the word, we may presume that most likely it is of the Aham language. Moreover, the student should realize that the Ahamic words are descended from Fonecean words. Note here that 35/B.1.10-13, being Abram, Fonece, Aham and Ebra (see image i031), represent refinement and extensions of Yi-ha, although with Fonece also began a sort of collection of various words from all languages (see e.g., 25/21.5), which attribute was brought to its extreme by amalgamation out of which emerged the Aham language. That was followed by the Ebra language, which sought to capture or cull out the gems (the words with the greatest es light) from the Aham language, and to filter out all else (the darkness) which had crept into the sacred language of Aribania (being the language called Aham). For, according to 35/D.29, this was the sacred language of Aribania (Arabin'ya). Hence, in the tablet of Se'moin, whenever Aribania is identified as the source of the word, we may understand that it probably refers to the Aham language.

 

The goal was to preserve the highest best, and use it exclusively. This was the Ebra language. And the spirit of combination and compounding of words which was Yi-ha, was retained in Ebra, which means that combinations were sought which brought about or displayed es light.

 

Did this start with a Proto-Ebra language as set forth or encapsulated in the Qadeth-Iz or Divine Seal tablet? How do we know it to be Proto-Ebra (formatory language that ultimately evolved into, or became, Ebra)? For evidence, we note the word Ay'in in the Qadeth-Iz (Divine Seal) tablet. Here is its definition: Conceit, the hidden enemy in one's own heart; they were puffed up in their conceit and would not hear. (35/I.5.1.4; 35/I.5.1.4.5.) Compare that now with the Ebra word, Ay'in from Tablet of Se'moin (35/D.60: word meaning Eye; the seeing organ).

 

Next notice that the Hebrew word for eye is also Ayin (35/D.60).

 

Now we know that Ebra was the precursor language to Hebrew. Therefore Ay'in as eye was a later development than Ay'in as conceit. Moreover consider how "eye" came from "Conceit, the hidden enemy in one's own heart; they were puffed up in their conceit and would not hear." We may suppose that while the Qadeth Iz informed people of this condition of conceit, it was the angels of Jehovih through the priests that told the people how to overcome or transcend the conceit.

 

The evidence begs for this scenario: The priests told the people that the Eye of the Creator was always upon them and would see them in their conceit, and so brought to bear the idea of the All Seeing Eye ever upon them. Indeed, in the ancient Kaballa, which is the Tree of Light, above the top station were the words "Eye of Wisdom" which oversaw all; and this came through time to be written Ain Soph (which, by the way, Looeamong had it translated to mean the All Nothingness, as the All Person was not supposed to exist). Ultimately the word Ay'in came to mean to be aware of conceit; observant or wary of conceit. Next after probably many generations Ay'in became the Eye itself that could see the conceits, sins and joys of mortals.

 

 

 

Due to the fact that the meanings of Ay'in still exist to this day in evolved form, we must presume that the Iz tribes during Qadeth Iz were so diligent that they were able to transcend the conceit.

 

Since both Fragapatti's cycle and Cpenta-armij's cycle had a Div system and order, in which cycles was the Qadeth Iz Tablet delivered to the Iz tribes?

 

 

 

 

Now from the Aham language evolved Ebra. Because Ebra means the old, the sacred, Ebra most likely evolved, i.e., flowered, with Moses and his people. Ebra appears to have been spoken by Moses (35/D.77). Certainly, such a search for the sacredness could only have occurred during a time of light, and in particular, that which surrounds the start of a dan'ha cycle. Moreover since Moses (who was in the Cpenta-armij cycle) already spoke Ebra, this means the Proto-Ebra or Qadeth Iz was given during Fragapatti's cycle. We must wonder whether this Proto-Ebra was indeed one and same as the Aham language?

 

 

Ebra Splits into Two and Moves on

 

Ebra later split into two branches, Heles or Heleste (Helen) and Hebrew. Heles evolved into Greek. Greek comingled with the aboriginal languages around the Italian peninsula (strong Fonece'an influence) and evolved into Latin. Latin comingled with the aboriginal Gaul to become French.

 

Meanwhile the German language evolved from its aboriginal roots (some going back to Abram). And later was influenced by Latin.

German, French and Latin combined to produce English. American has English as its chief base, but it borrows and amalgamates from all language groups.

 

 

Round-up from the Time of the Flood

 

       As to the ancient languages of which we are familiar from our corporeal records, starting with after the flood:

(11/1.59) --- The fleet named Shem landed to the south, and the country was called Shem for thousands of years afterward, and is the same as is called Vind'yu (India) to this day.

 

       (11/1.60) --- The fleet named Ham landed southwest, and the country was called the land of Ham* for thousands of years, and is the same as is called Egypt and Africa to this day.

 

* The ancient name of Egypt as recorded in the times of the Pharaohs was Khem.*

From what is said in these two verses, linguistically we may understand that the Hamitic language group stemmed from Africa, while the Semitic language group came from Shem (India).

 

       From the Shem people sprang the Par'si'e (Persian, Iranian) language group (24/8.1). The Yi-ha (amalgamated) language and also later, Vede or Vedic also came from Shem, insofar as the Eurasian continent was concerned.

 

       The Fonecean (Phonecian) language group actually came from a combination of Panic from Jaffeth (China) with Vedic from Vind'yu (India) plus Par'si'e'an from Par'si'e (Persia) (Wars 25/21.5). Phoenecian became an early basis for the Helenic language group (Aegean, Trojan, Greek). That is, Fonecean was the primary language of Heleste, and since the Helenic languages (i.e., the Greek peninsula languages) are found in Heleste, we may safely assume they were derivatives of Fonecean. *

 

       At the time of the flood, Gau was the language of the I'hins according to a parenthetical statement in 11/3.5. "Heal my flesh, O God (iod) (gau),* and cure poison".

 

       *That is, according to these parenthetical statements, Iod is the word meaning God and the word is from the Gau language. Presumably this meant the Panic tongue had progressed to the Gau stage of development.*

 

       During the cycle of Thor, when the migration of Ghans began between the Ghans of Ham, Shem and Jaffeth, the lost tribes became the basis for the Parsi, i.e., Par'si'e'an people (Persians).

 

       Originally, all these people spoke a form of Panic. This was best maintained by the Jaffeth'ean (Chinese) language and by the Japanese language, less so by the Hamites and nearly not at all by the Shemites who subsequently went overboard with the Yiha (combination) language. Subsequently, during the cycle of Osire, by the Lord the Shemites were given a new language called Vede (perfect). As to the Algonquins, they apparently obeyed the Lords' commandments to use the combination (language) only for use in people's names and cities in order to maintain a record of genealogy (see chapter 24, Book of God's Word).

 

       During the cycle of Osire, migrations from Shem (the Shemites or Semites, who actually spoke Vede) came to settle in the Tigris-Euprhates area, and so there came to be two people living there, the Hamites and the Shemites.

 

       During the cycle of Fragapatti, came the Fonece'ans (Phoenecians), who, themselves were originally Listians which was a branch that sprung out from around the Par'si'e'ans. So that in time to come, the language of the Middle East was three. The first was Abramic (Hamitic), the second Vede (Semitic) and the third Phoenecian. From the Abramic came Ebra, Arabic and Aramaic languages. Regarding this latter, the combination of Phoenecian, Shemitic and Hamitic became known ultimately as Aramaic. And it was in this language that Ezra compiled his bible.

 

       From the Par'si'e'ans came the Listians or Shepherd Kings and from these came the Fonece'ans (Phoeniceans).

 

       During the last millennia b.c.e. the languages of the east were influenced by the Triune (false) Gods. 28/22.45. "He [Kabalactes] also commanded all languages to be hereafter made out of Vedic, Yi-ha* and Zend, from which Sanscrit descended, as it is to this day."

 

*1891: as shown. 1882: ... Yi'ha ... [Note that this is spelled throughout Oahspe as Yi-ha, except here by the 1882, but also, as Yi'ha in the Transposition of Languages plate, i.e.: Panic, Yi'haic, Hebraic and Sanscrit Primaries plate, in both the 1882 and 1891 editions.]

 

 

 

 

Use of Language to Express Mind, Spirit, Soul

 

Emp'agatu versus Saphah

35/H.1.1. Emp'agatu said: I am the son of Se'moin, son of Jehovih. I am the change of voice of the Seen and the Unseen. No man can measure my mysteries. I travel with the growth of mortals.

 

35/H.1.5. [Emp'agatu:] I am he who receives new signs and symbols; the old I cast away like a worn cloth, and the new is my house of idols.*

 

* Idols --- because the cast or form holds attraction. To mortals, the new covering (new words, signs, symbols, organizations, activities, emphases, cultural teachings, etc.) seems to fit the essence, spirit and feel, better than the old; and because the new coverings resonate closer to the soul light (and even if man expresses them in beastly ways), they become attractive to use instead of the stilted (ill-fitting), jaded (off-color), faded or insipid (lifeless) older alternatives.

 

Also, as when a writer coins a new word, or an artist designs a new form, and those who come across it marvel and thrill because it fits the subject so perfectly, such is Emp'agatu. And so, because the new coverings accord so well, people continue to use them. At any given time throughout history, the sum of the new coverings is the house of Emp'agatu, and constitutes the unfolding and advancement in humanity's growth (physical, mental, spiritual and soul). Hence Saphah represents or is the embodiment of all past coverings now discarded and Emp'agatu represents or is the embodiment of all recent and new coverings (explanations, new words, symbols, areas of activity, etc.).

 

Which is to say, as words and forms and rites and ceremonies and activities and investigative thrusts, histories, and so on, pass into oblivion, that is, are no more remembered by man of earth---such is Saphah. Even so, the soul and repercussions of that past labor yet resonate within the present, and have become the bedrock, premises or milieu or unspoken assumptions out of which rise new words, new forms, new rites and ceremonies, new avenues of investigation and thrust. Wherein all such still within the memory of man are Emp'agatu.

 

 

That is the long view. For in one sense, the relationship between Saphah and Emp'agatu is relative. Which is to say that Emp'agatu always represents the cutting edge, the forefront, the plow; while in comparison, Saphah always represents the past, the passé, always following in the wake of Emp'agatu. By tracing the record of change (tracking the direction and quality of the furrow), i.e., by understanding Saphah, one can learn to predict (prophesy) to a certain yet limited extent, the forthcoming advancements (Emp'agatu).

 

Therefore, Emp'agatu being the son of Se'moin, we may understand that while Se'moin represents the foundation, the root, the core of language, symbols, communication, worldview, activities, etc., yet Emp'agatu, in its finest colors, represents the most recent, highest best of those things. This is particularly so in the area of es understanding and es labor, by mortals. Whereby we may understand that the Tablet of Fonece, labeled in the 1882/91 as the Tablet of Emp'agatu and herein as Emp'agatu Tablet, likely represents the most recent, and hence most potent, comprehensive and cutting-edge advanced es understanding of man at the close of the Seffas stage of life. Said another way, the Tablet of Emp'agatu shown in Oahspe probably represents the last of the new symbols given en masse to man by the angels of Jehovih prior to Kosmon.

 

That is, just as Se'moin was the first tablet given in Seffas by the angels of Jehovih to man, so the Tablet of Emp'agatu as shown in Oahspe was the last tablet given in Seffas by the angels of Jehovih to man. Therefore, Emp'agatu is the son of Se'moin (35/H.1.1). Yet Emp'agatu is ever creating. And so, while Se'moin was the first tablet given to explain creation to man, so Emp'agatu is the continuing effort to do that. And in that sense also, Emp'agatu is the son of Se'moin.

 

This is not to say other tablets in Oahspe's Book of Saphah lack wisdom or applicability, but rather that the Fonece Tablet does represent Emp'agatu at the close of Seffas. (See 35/H.5.1.1^<fn-Emp'agatu Tablet>.)

 

 

 

 

 

 

 

 

All Oahspe references are from the Standard Edition Oahspe of 2007

 

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