In terms, be (LH:6), from Greek: βε (NE:7), is the isopsephy sum of values of the Greek alphabet letter beta (β) [NE:2] + eta (ε) [NE:5], or "seven" (be), which is secret name cipher for the myth of the Egyptian creator god Ptah (Memphis, 2800BC), aka the "author of becoming in human form" (Massey, 1907), putting the human soul (ba) into clay humans, using his "fire drill", with the "seven powers" previously extant in the soul of the cosmos, or something to this effect; the number "7", thematically, based on the "seven wandering stars" (sun, moon, + five visible planets) of ancient astro-theology based cosmology.
Typically, the Egyptian beetle god Khepri, aka the "morning sun" god form of Horus or Ra is typically translated as "being" or "becoming". This, however, may just related to the "sun" itself and becoming?
Ptah | Maker of humans
Alternatively, we know that the Ptah is one of the chief gods that makes humans, specifically using of clay, aka "clay humans", into which he puts the "fire" or Egyptian soul, aka "ba" (NE:3) into them, with his solar "fire drill".
- “Phtah [Ptah] had modeled man with his own hands. Khnumu [Khnum] had formed him on a potter’s wheel. At Philae (Rosellini, 1838) and at Dendera, Phtah is represented as piling upon his potter’s table the plastic clay from which he is about to make a human body (Lanzone, 1881), and which is somewhat wrongly called the ‘egg of the world’. It is really the lump of earth from which man came forth at his creation.”
Seven powers | Genesis of souls
Secondly, according to Massey, Ptah connects to the number "seven", the number of the "seven wandering stars" (5 planets + sun and moon) of ancient cosmology, and the human soul as follows:
- “In Egyptian mythology, the great change in the mode of becoming and of representing was effected in the cult of Ptah — the change, that is, in the genesis of souls from the incorporation of totemic souls by the elemental powers to the creation of souls in the human image by the one god, Neb-er-ter. This change, which runs through all later mythology, is traceable in Egypt. Ptah is the link betwixt the elemental powers and the spirit-ancestors; the link by means of which the zoo-type [see: zoe] passed into the anthro-type [see: bios]; the gods as Elohim into the one god, Atum, called the ‘sun of Ptah’, or Iahu-Elohim in the book of Genesis. Ptah is the first one god of the Egyptian religion whose totality was compounded from the pre-existent powers. The Ali or associate-gods were now combined in him who was the one god and who comprised the group in one. The group were now the nine or the Put, and Ptah, as the all-one that was named from the Put. The Putcycle of gods, which was summed up in Ptah the one god, as father, will explain why and how the Elohim are plural as a company called the Ali, and single as the one in whom the powers were unified called Ptah, who was the biune parent of Atum-Horus in Amenta [duat], and the maker of man, or Atum, with the aid of the seven powers that were previously extant.
- The Elohim, then, we take to be a form of the Put-cycle of Ptah the opener of Amenta. As a company of associate-gods they originated in the primordial powers, which were seven in number; seven with the Great Mother; seven with Anup; seven with Taht; seven with Horus; seven with Ptah. When grouped in the Put-cycle, with Ptah and Atum-Horus added as father and son , the associate gods are nine in number; sometimes called the Ennead of Memphis, or of Annu. Thus Ptah and his Ali answer to the Phoenician Elohim, who were one as the highest El (in the singular) and plural in the group of the Elohim. Ptah was now portrayed as the author of becoming in the human form, and thence the mythical maker of man. He had been represented by the beetle and the frog as the transformer in matter. Afterwards he is imaged as the human embryo in utero, when he had become the creator of a human soul distinguished from the totemic or elemental soul, which had been common to man and beast. Ptah is portrayed in the monuments as the creator of the seventh, or human soul. Wilkinson met with a very rare picture of the god. who is alone, and who was engaged in sketching with a pen the figure of Child-Horus. In other words, he is outlining an image of the human soul that was incarnated in the mother-blood and personalized in Horus as the child of Isis, one form of whom was Tum or Atum-Horus.”
- — Gerald Massey (1907), Ancient Egypt, the Light of the Modern World, Volume One (pgs. 433-44)
Hence, to summarize, in 1100 to 800BE, prior to Hesiod's Theogony, at which point the Greek alphabet was letter coded and the key isopsephy based secret names were in place, the Greek term be (βε) (NE:7), isopsephy valued at "seven" would have coded into Greek literature and language, based on the above "Ptah as author of becoming" of humans and human souls, in the womb, by way of the seven powers of the cosmos. No doubt, we are missing specifics, in respect to how "exactly" the Egyptians
Genesis | Seven days of creation
In 300BC, Genesis was written, wherein a monotheistic "god", aka a synretism or god morph of the "supreme gods" extant at the time, makes the universe in "seven days", and makes with "humans" with their soul on day six, then takes a rest on the seventh day, after which Adam and Eve "become":
Here, 3,000 years of complex Egyptian astrotheology and religio-mythology are reduced into a children's version of creation, which has worked to appease the mind's of people since.
In 200AD, with the rise of the Roman culture, the Greek-Egyptian "βε (NE:7)", turned into the Latin "be", and the root of all modern English be-terms, e.g. being, been, before has-been, become, becoming, human being, sentient being, thinking being, because (be- + -cause), begin, better, and so on.
The following are quotes:
- “To ‘be’, or not to ‘be’, that is the question.”
- “The relationship of probability and entropy (more precisely, the decision about spontaneous occurrence of process) or calculation of Gibbs energy for some chemical reactions, is similar to Hamlet’s ‘to be or not to be?’ of William Shakespeare.”
- Rosellini, Ippolito. (1838). Monumenti del Culto (pl. xxi. 1) (Ѻ). Pisa.
- Lanzone, Ridolfo. (1881). Dictionary of Egyptian Mythology (Dizionario di mitologia egizia) (pl. cccviii). Publisher.
- Maspero, Gaston. (1894). Dawn of Civilization: Egypt and Chaldea (editor: Archibald Sayce; translator: M.L. McClure) (pg. 156). Appleton.
- Duat – Wikipedia.
- Massey, Gerald. (1907). Ancient Egypt: The Light of the World: a Work of Reclamation and Restitution in Twelve Books, Volume One. T. Fisher Unwin.
- To be, or not to be – Wikipedia.
- Groysman, Alec. (2004). “Aesthetic, Philosophical and Historical aspects in the Physical Chemistry education”, in: Trends in Electrochemistry and Corrosion at the Beginning of the 21st Century (Goethe, pgs. 1203-1226). Edicions Universitat Barcelona.
- be – Wiktionary.