Furthermore, the hieroglyphs were called “medu neter” (or “mdw nṯr”), meaning “god’s words” (Brewer and Teeter 1999: 110). While this term could refer to the divinity and sacredness associated with the writing, I would argue that this could also refer to either Thoth as the inventor of writing or perhaps to a creator god’s words with Thoth acting as their messenger (Pinch 2002: 209). Thoth has also been described as “the tongue [and] the divine creative Word”, meaning that he acts as the speaker and manifestation of the spoken language which is divine in origin (Piankoff 1957: 13). This may act as evidence for the latter interpretation of “medu neter”. There may also be a correlation between the “tongue” as a way of speaking, and as a weapon of the witty and an indicator of intelligence (as in being “sharp of tongue”), as found in the Instructions of Merikare: “If you are skilled in speech, you will win, the tongue is [a king’s] sword; speaking is stronger than all fighting…” (Lichtheim 1976:1:
Furthermore, the hieroglyphs were called “medu neter” (or “mdw nṯr”), meaning “god’s words” (Brewer and Teeter 1999: 110). While this term could refer to the divinity and sacredness associated with the writing, I would argue that this could also refer to either Thoth as the inventor of writing or perhaps to a creator god’s words with Thoth acting as their messenger (Pinch 2002: 209). Thoth has also been described as “the tongue [and] the divine creative Word”, meaning that he acts as the speaker and manifestation of the spoken language which is divine in origin (Piankoff 1957: 13). This may act as evidence for the latter interpretation of “medu neter”. There may also be a correlation between the “tongue” as a way of speaking, and as a weapon of the witty and an indicator of intelligence (as in being “sharp of tongue”), as found in the Instructions of Merikare: “If you are skilled in speech, you will win, the tongue is [a king’s] sword; speaking is stronger than all fighting…” (Lichtheim 1976:1: