 To describe God is, here, to describe the effects God's being has on (or in) the world of humans. If we speak of God's mercy, we are speaking not of God's essential reality, but of the ways in which God's essential reality is manifest in the world—manifest, that is, in the well-ordered design of this world that, to the human mind, appears worthy of, for example, the designation “merciful”. One example Maimonides gives is of the well-ordered design of the embryo which is supplied with all needed protection and nourishment and with all the wonders that one can find in a study of biology, physiology, and embryology.[10] While this kind of ordered design does not suggest for Maimonides that God has the attribute of mercy, it is indeed for him a manifestation of God’s essential wisdom and goodness. When this kind of ordered design leads one to claim that “God is merciful,” what is really being reflected is not that God has the attribute of mercy but that the wise order of the world—stemming from God’s own essential wisdom and goodness—is, qua well-thought through design that accommodates the embryo’s every need ensuring its health and nourishment, something that in the case of humans would well stem from the attribute of mercy. Denying attributes to God follows, for Maimonides, from a proper awareness of the nature of divine unity (as an essential and trait-less being as wisdom as goodness). This together with the idea that scriptural claims about God are not to be taken at face value can be found in earlier Islamic philosophical tradition as well. We will return to this theme below [see Section 7].