English version of the article: Архипов СВ. Книга Берешит как великая компиляция текстов и смыслов Второго переходного периода Египта: пилотная культурологическая, медицинская, археологическая и текстологическая экспертиза преданий против традиционной атрибуции. Введение. О круглой связке бедра. 14.02.2026. The text in Russian is available at the following link: 2026АрхиповСВ
The Book of Genesis as a Great Compilation of Texts and Meanings from the Second Intermediate Period of Egypt: A Pilot Culturological, Medical, Archaeological, and Textological Examination of the Legends versus Traditional Attribution. Chapter 2
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 2 Analysis [iii] Notes to Chapter 2 [iv] AI Agent's Conclusion [v] Content [vi] External links [vii] Application |
The Book of Genesis (Bereshith) was composed in Egypt during the 17th century BCE and reached its definitive protographic form following the Minoan eruption of Thera. This study argues that the work was the result of a collaboration between an Egyptian polymath and a distinguished scribe of Asiatic descent. By analyzing ancient texts, anatomical descriptions, archaeological data, Bronze Age cultural history, and climatic markers, this article demonstrates that the book emerged from the work of a high-ranking socio-political committee within the Egyptian House of Life. We argue that the inclusion of precise anatomical data, such as the ligamentum capitis femoris, serves as a diagnostic marker of this Egyptian medical-scribal collaboration, challenging the late-date theories of the documentary hypothesis.
[ii] Book of Genesis. Chapter 2 Analysis
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Excerpt from the
Book of Genesis
(1922LeeserI:4-5)
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Type of
similarity and justification |
Ancient Near
Eastern and Egyptian Contexts
(Parallels, Analogies, Convergences, Borrowings, and Inversions in Archaeology, Culture, Medical Knowledge, and Historical Facts: Mesopotamia, the Levant, Anatolia, and the Nile Valley) |
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2 And God had finished on the seventh day his
work which he had made, and he rested on the seventh day from all his work
which he had made. 3 And God blessed the seventh day, and sanctified it ;
because thereon he had rested from all his work which God had created in
making it.
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Numerological correspondence. In both traditions, the number
'seven' is used as a sacred marker of the absolute completeness of an action. |
Egypt The Egyptian concept of the Seven Hathors is well known: «A complex form of the goddess Hathor’s cult; evidently, her simultaneous incarnation into seven hypostases» (2004РакИВ:286). Hathor ('Enclosure of Horus'), the wife of the god Horus, represents the principle of joy, feminine love, and motherhood. Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation № 223: «…who swallowed his seven uraei and his seven neckbones came into being, [who governs] his seven Enneads and hears the sovereign’s case.» (2007AllenJP:60). Coffin Texts (2134-2040 BCE) Spell № 213: «I eat of red emmer, and seven loaves are in the sky in On with Re seven portions are [on earth] with Geb, seven portions are with Osiris.» (1973FaulknerRO:170). In the «Book of the Dead» it is stated: «I have made meat offerings unto the seven kine and unto their bull.» (1901BudgeEAW:481).
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2 And God had finished on
the seventh day his work which he had made, and he rested on the seventh day
from all his work which he had made. 3 And God blessed the seventh day, and
sanctified it ; because thereon he had rested from all his work which God had
created in making it.
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Numerological sacralization. The similarity lies in the recognition of the number seven as a sacred
canon of perfection. |
Mesopotamia
In the Akkadian «Epic of Gilgamesh», the numeral seven is mentioned repeatedly: «You loved the supremely mighty lion, yet you dug for him seven and again seven pits. You loved the stallion, famed in battle, yet you ordained for him the whip, the goad, and the lash, ordained for him to gallop for seven and seven hours, ordained for him drinking from muddied waters,» (1989KovacsMG:52). The standard version of the «Epic of Gilgamesh», first written in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii). The Atrahasis myth
tells that at a meeting of the gods, the god «We-ila, who had
personality, They slaughtered in their assembly. From his flesh and blood Nintu
mixed clay.» From this mixture «Seven produced males, [Seven] produced females.»
(1999LambertWG_CivilM:59-63). «Myth of Atrahasis», composed ca. 1600 BCE (1989KovacsMG:xxvi).
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6 But there went up a mist
from the earth, and watered the whole face of the ground.
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The borrowing of the word for mist»
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A Sumero-Akkadian loanword (2021NoonanBJ:41). |
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7 And the Lord God formed the man of dust from the ground, and
breathed into his nostrils the breath of life; and the man became a living
being. … 25 And they were both naked, the man and his wife, and were not
ashamed.
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Anthropogonic syncretism. Similarity in the artisanal act and
animation through the transfer of divine substance via exhaled breath from
the god-man Atum to the man Adam.
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Egypt According to the ancient «Elephantine version of the creation of the world, humans and their Ka were fashioned from clay by the ram-headed god Khnum» (2007РакИ:40). According to one of the concepts, Khnum is the «potter-god» who once «created all beings, from gods to animals, on his potter's wheel» (2021МюллерМ:56). There was a belief that the god Atum breathed the Ka, that is, the soul, into his children, the gods Shu and Tefnut (2007РакИ:29). In the «Admonitions of Ipuwer» (Leiden Papyrus № 344), Khnum is the
potter who fashions men on his wheel: «Khnum fashions (mankind) no longer
because of the condition of the land.» (1909GardinerAH:24). The original version of the
Admonitions of Ipuwer dates back no earlier than the end of the 12th Dynasty,
which flourished between 1991–1783 BCE (2010WillemsH).
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7 And the Lord God formed the man of dust from the ground, and
breathed into his nostrils the breath of life; and the man became a living
being.
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Anthropogonic syncretism. Similarity in the artisanal act of
creating human beings. |
Mesopotamia In the Sumerian poem («Myth of Enki and Ninmah») we read: the goddess «Ninmah takes some of the
clay that is over the abyss and fashions six different types of abnormal
individuals, and Enki decrees their fate and gives them Bread to eat.»
(1981KramerS:107). The
tablet with the myth of Enki and Ninmah is dated to the Old Babylonian
period. (1969BenitoCA:1). The Akkadian «Epic of Gilgamesh» describes a goddess fashioning a human: «Aruru washed her hands, she pinched off some clay, and threw it into the wilderness. In the wilderness(?) she created valiant Enkidu, born of Silence, endowed with strength by Ninurta.» (1989KovacsMG:6). The standard version of the «Epic of Gilgamesh», first written in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii). The Atrahasis myth
tells that at a meeting of the gods, the god «We-ila, who had
personality, They slaughtered in their assembly. From his flesh and blood Nintu
mixed clay.» From this mixture «Seven produced males, [Seven] produced females.»
(1999LambertWG_CivilM:59-63). «Myth of Atrahasis», composed ca. 1600 BCE (1989KovacsMG:xxvi).
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8 And the Lord God planted a garden in Eden to the eastward, and he
put there the man whom he had formed. … 10 And a river went out of Eden to
water the garden, and from there it was parted, and became four principal
streams. … 15 And the Lord God took the man, and put him into the garden of
Eden, to till it, and to keep it.
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The borrowing of the word «Eden»
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In the Akkadian language, «edinu»
means «plain», which is a concept borrowed from the Sumerian «eden»: «plain, steppe, open country»
(2004OppenheimAL:33; oracc.museum.upenn.edu)
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8 And the Lord God planted a garden in Eden to the eastward, and he
put there the man whom he had formed. 9 And the Lord God caused to grow out
of the ground every tree that is pleasant to the sight and good for food ;
and the tree of life in the midst of the garden, and the tree of the
knowledge of good and evil. 10 And a river went out of Eden to water the
garden, and from there it was parted, and became four principal streams. … 15
And the Lord God took the man, and put him into the garden of Eden, to till
it, and to keep it. 16 And the Lord God commanded the man, saying. Of every
tree of the garden thou mayest freely eat;
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Dendrological archetype. Similarity in the representation of the Sacred Tree as the center of
the universe and the bearer of supernatural properties.
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Egypt In the epilogue of «The Story of Sinuhe» (Middle Kingdom), it is stated: «I was given a house and garden that had belonged to a courtier. <…> A funerary domain was made for me. It had fields and a garden in the right place, as is done for a Companion of the first rank.» (2006LichtheimM:1.233). From Papyrus Westcar (Pap. Berlin 3033) «The Tale of King Cheops’ Court» (Middle Kingdom), it says: «Then Ubainer’s wife sent to the steward who looked after the [garden], to say, Have the pavilion in the garden made ready!» (1997ParkinsonRB:107). In
«The Satire of the Trades» (Middle Kingdom), there are the following words: «The
gardener carries a yoke, His shoulders are bent as with age; there's a
swelling on his neck and it festers. In the morning he waters vegetables, the
evening he spends with the herbs, while at noon he has toiled in the orchard.»
(2006LichtheimM:1.187).
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9 And the Lord God caused to grow out of the ground every tree that is
pleasant to the sight and good for food ; and the tree of life in the midst
of the garden, and the tree of the knowledge of good and evil. … 16 And the
Lord God commanded the man, saying. Of every tree of the garden thou mayest
freely eat; 17 But of the tree of the knowledge of good and evil, thou shalt
not eat of it ; for on the day that thou eatest thereof thou shalt surely
die.
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Dendrological
archetype. Similarity in
the representation of the Sacred Tree as the center of the universe and the
bearer of supernatural properties.
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Egypt On the leaves of the Celestial Tree (the Tree of Hathor), the goddess Seshat records «all the significant events that occurred in the past and those destined to take place in the future» (2007РакИ:55,160). According to the legend, «In
Heliopolis, there was an earthly representative of the Celestial Tree, a
sacred fruit tree — the Persea» (2021МюллерМ:33).
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9 And the Lord God caused to grow out of the ground every tree that is
pleasant to the sight and good for food ; and the tree of life in the midst
of the garden, and the tree of the knowledge of good and evil. … 15 And the
Lord God took the man, and put him into the garden of Eden, to till it, and
to keep it. 16 And the Lord God commanded the man, saying. Of every tree of
the garden thou mayest freely eat; 17 But of the tree of the knowledge of
good and evil, thou shalt not eat of it ; for on the day that thou eatest
thereof thou shalt surely die.
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Sacred
topography. Similarity
lies in the image of the sacred garden/forest as a special locus of the
presence of higher powers.
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Mesopotamia In the Akkadian «Epic of
Gilgamesh», a sacred forest guarded by the mythical warrior Humbaba is
mentioned: «They stood at the forest's edge, gazing at the top of the Cedar Tree,
gazing at the entrance to the forest. Where Humbaba would walk there was a
trail, the roads led straight on, the path was excellent. Then they saw the
Cedar Mountain, the Dwelling of the Gods, the throne dais of Imini. Across
the face of the mountain the Cedar brought forth luxurious foliage, its shade
was good, extremely pleasant.» S. Kramer (1981) wrote:
«there is some reason to believe that the very idea of a divine paradise,
a garden of the gods, is of Sumerian origin. The Sumerian paradise was located,
according to our poem [Enki and Ninhursag], in the land of Dilmun, a land that
was probably situated in southwestern Persia. It is in this same Dilmun that,
later, the Babylonians, the Semitic people who conquered the Sumerians, located
their "land of the living," the home of their immortals. There is
good indication that the Biblical paradise, which is described as a garde n
planted eastward in Eden, from whose waters flow the four world rivers
including the Tigris and Euphrates, may have been originally identical with
Dilmun, the Sumerian paradiseland.» (1981KramerS:143). |
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9 And the Lord God caused to grow out of the ground every tree that is
pleasant to the sight and good for food ; and the tree of life in the midst
of the garden, and the tree of the knowledge of good and evil. … 19 And the
Lord God had formed out of the ground every beast of the field, and every
fowl of the heaven, and he brought them unto the man to see what he would
call them ; and whatsoever the man would call every living creature, that
should be its name.
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Topographic enumeration. Similarity in the inclusion of elements of real geography and
economics. |
Egypt «Ptah, who was the earth itself,
decided to incarnate as a deity. By an effort of will, he created his flesh —
his body — out of the earth and became a god <...> Ptah decided that he
would create all that exists out of his own flesh — out of the earth» (2007РакИ:31-32).
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10 And a river went out of Eden to water the garden, and from there it
was parted, and became four principal streams. 11 The name of the first is
Pishon, the same which compasseth the whole land of Havilah, where there is
gold. 12 And the gold of that land is good; there 18 the bdellium and the
onyx stone. 13 And the name of the second river is Gihon, the same which
compasseth the whole land of Gush. 14 And the name of the third river is
Hiddekel, the same which floweth towards the east of Assyria; and the fourth
river is the Euphrates.
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Topographic
enumeration. Similarity in
the inclusion of elements of real geography and economics.
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Egypt In a late Middle Kingdom tomb
beneath the Ramesseum, a list of geographical names of primary importance, beginning
with the fortresses of Nubia and ending with a series of Upper Egyptian
towns, was discovered (1916GardinerAH:184).
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11 The name of the first is Pishon, the same which compasseth the
whole land of Havilah, where there is gold. 12 And the gold of that land is
good; there 18 the bdellium and the onyx stone. |
Commodity
inventory. Similarity in
the inclusion of elements of real-world commodities.
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Egypt The oldest and, at the same time, the richest gold-bearing province in the Eastern Desert of Egypt has been exploited since the middle of the fourth millennium BCE (2001KlemmD_MurrA:648). In the story «The Tale of the Shipwrecked Sailor» (Middle Kingdom), goods of great value to the Egyptians from the region of the Horn of Africa and the opposite shore of the Arabian Peninsula are listed: «You are not rich in myrrh and all kinds of incense. But I am the lord of Punt, and myrrh is my very own. That hknw-oil you spoke of sending, it abounds on this island.» (2006LichtheimM:1.214). In the Egyptian «Houses of Life», where scribes and physicians worked, «incense was stored and ointments were prepared» (2001КоростовцевМА:97). On the verso of the «Edwin Smith Papyrus» (1650–1550 BCE), a prescription for treating menstrual issues is provided, which utilizes myrrh and frankincense (1930BreastedJH:487; sae.saw-leipzig.de). In the Ebers Papyrus, frankincense and myrrh are used in numerous
prescriptions (1889EbersG; sae.saw-leipzig.de). The Ebers Papyrus is
dated to 1553–1550 BCE (1947CastiglioniA:49).
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12 And the gold of that land is good; there 18 the bdellium and the
onyx stone.
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The borrowing of the word
«bdellium» |
The borrowing of a word denoting
resin, which was imported to Egypt from the territory of the Horn of Africa
or Arabia (2021NoonanBJ:73-74).
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13 And the name of the second river is Gihon, the same which
compasseth the whole land of Gush.
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Ethnogeographic identification. The similarity lies in the use of a shared geographic marker — the
land of Kush. |
Egypt On the wall of the tomb of the nomarch Ameny from the Middle Kingdom era, who served Senusret I (12th Dynasty), there is an inscription: «Sailing up the Nile, I passed Kush and reached the ends of the earth» (2004РакИВ:194). In the Instruction to a Negligent Pupil (Bologna Papyrus 1094, 19th–20th Dynasties), the land of Kushe is mentioned (2001КоростовцевМА:211). In short texts in letter form from «Papyrus Chester Beatty V (BM 10685, Ramesside Period) it is stated: «For painful it is to serve as a soldier. He is driven like a donkey. If <he> is sent to the army of Syria, or it may be (to that) of Kush, having left his wife, his children, and his clothes at home, his food consists of grass of the field like any head of cattle.» (1935GardinerAH:9,47). Autobiography of Ahmose, son of Abana (Период гиксосов) in his Tomb at EI-Kab: «Then I conveyed King Djeserkare; the justified, when he sailed outh to Kush, to enlarge the borders of Egypt.» (2006LichtheimM:2.13). Stela Amenhotep III from his Mortuary Temple in Western Thebes Cairo Museum 34025 (Recto): « His majesty brought the gold for it from the land of Kry on his first victorious campaign of slaying vile Kush;» (2006LichtheimM:2.46).
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14 And the name of the third river is Hiddekel, the same which floweth
towards the east of Assyria; and the fourth river is the Euphrates. 15 And
the Lord God took the man, and put him into the garden of Eden, to till it,
and to keep it. 16 And the Lord God commanded the man, saying. Of every tree
of the garden thou mayest freely eat; 17 But of the tree of the knowledge of
good and evil, thou shalt not eat of it ; for on the day that thou eatest
thereof thou shalt surely die. 18 And the Lord God said, It is not good that
the man should be alone ; I will make him a help suitable for him.
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Astronomical dualism. Similarity in the division of functions between the two primary
celestial luminaries to organize time and space. |
Egypt In the myth of the «Creation of the Moon» (The «Book of the Heavenly Cow», tomb of Seti I, 1313–1292 BCE), it is narrated: 'The earth was in darkness, and light came to be after you had arisen. You illumined Egypt with your rays when your disk shone forth. Mankind received sight when your right eye flashed for the first time. Your left eye, in turn, drove away the darkness of the night' (1940МатьеМВ:71). Pyramid of Pepi I (6th Dynasty, ca. 2289–2255 BCE) Utterance № 486: «Pepi was born in Nun Before there was sky, Before there was earth, Before there were mountains, Before there was strife, Before fear came about through the Horus Eye. (An allusion to the myth of the sun-god's left eye, the moon, which was robbed by Seth and restored by Horus.)» (2006LichtheimM:1.47-48).
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21 And the Lord God caused a deep sleep to fall upon the man, and he
slept ; and he took one of his ribs, and closed up the flesh instead thereof.
22 And the Lord God formed the rib which he had taken from the man into a
woman, and brought her unto the man.
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Clinico-morphological
analogy. Reflection of
ancient concepts regarding surgical protocol and anatomy
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Egypt Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation № 5 «Your two drops into the earth! Your two ribs into the hole!» (2007AllenJP:17). Coffin Texts (2134-2040 BCE) Spell № 269 « is this bush of life which went forth from Osiris to grow on the ribs of Osiris and to nourish the plebs, which makes the gods divine and spiritualizes the spirits,» (1973FaulknerRO:205). Pyramid of Teti (6th Dynasty,
ca. 2323–2291 BCE) Recitation № 280 we read: «O you in charge of bread
production, who belong to the flood, commend Teti to Fetekte, cupbearer of the
Sun, that he may commend Teti to the Sun himself and the Sun may commend Teti
to those in charge of provisioning. When he takes a bite he will give (some) to
Teti, when he takes a sip he will give (some) to Teti, and Teti will go to sleep
sound every day.» (2007AllenJP:92). In the «Edwin Smith Papyrus» (1650–1550
BCE), three clinical situations involving the ribs are discussed: a strain
(Case № 42), a dislocation (Case № 43), and a rib fracture (Case № 44).
Notably, Case № 44 provides the first description of a surgical manipulation
of the thorax, specifically the palpation of a rib within a wound. The
closure of wound edges using ligatures, narrow fabric strips (adhesive
plasters), and bandages is described in Cases №№ 2, 3, 10, 14, 23, 28, and
47 (1930BreastedJH; sae.saw-leipzig.de). For an infected wound of the chest
wall in Case № 41 of the Edwin Smith Papyrus, a powder is prescribed
containing the seeds of the «špn» plant, identified as the poppy (1930BreastedJH:379;
sae.saw-leipzig.de). In recipe № 20 of the «Hearst Medical Papyrus» (written during the 17th–18th Dynasties), it is recommended to administer of wine mixed with pig's blood in cases of restless sleep or illness; furthermore, recipe No. 15 provides a formulation for the treatment of fractured ribs «on the first day» (sae.saw-leipzig.de). In prescription № 171 of the «Hearst Medical Papyrus», it is recommended to give the patient wine with the addition of the crushed «mgꜣ» plant before surgery (sae.saw-leipzig.de).
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21 And the Lord God caused a deep sleep to fall upon the man, and he
slept ; and he took one of his ribs, and closed up the flesh instead thereof.
22 And the Lord God formed the rib which he had taken from the man into a
woman, and brought her unto the man.
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Clinico-narcological parallel. Description of a therapeutic procedure and the possibility of
anesthesia.
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Mesopotamia In the Sumerian myth «Enki and Ninhursag», , the goddess treats, among other ailments, the diseased rib of the god Enki: the goddess «My brother, what hurts you? My rib hurts me. To the goddess Ninti (that is, 'lady of the rib' or 'lady who makes live') I have givenbirth for you.» (1981KramerS:107). The Sumerians began cultivating the opium poppy around 3000 BCE and produced opium (1995KapoorLD). Oral herbal
analgesics and narcotics were used in the region between the Tigris and
Euphrates rivers from the beginning of the second millennium BCE: these
included henbane, cannabis, and mandrake (1991AdamsonS).
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23 And the man said, This time 'it is bone of
my bones, and flesh of my flesh ; this shall be called Woman, [Isbah,]
because out of Man [Ish] was this one taken. 24 Therefore doth a man leave
his father and his mother, and cleave unto his wife, and they become one
flesh. 25 And they were both naked, the man and his wife, and were not ashamed.
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Poetic stylistics. Commonality in the
use of artistic devices to formalize legal or mythological declarations.
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Egypt «Mythology is sometimes more rationalistic and sometimes less so, but
in all cases, besides the rational, it also contains a poetic element. In
Egyptian mythology, however, the poetic element is dominant» (2004РакИВ:12).
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The
blending of various cosmogonic concepts (Hermopolitan, Heliopolitan, Memphite)
«takes place during the First Intermediate Period, although distinct signs of
this are observed even earlier,» particularly in the Pyramid Texts of the 5th
Dynasty (1983ЛипинскаяЯ_МарцинякМ:40).
«The
priests of Heliopolis evidently edited religious texts that were rewritten and
copied in the College, adapting them to their own views» (2000БаджЭАУ).
«With the
gradual growth of territorial associations and the rise of certain centers —
Heliopolis, Hermopolis, Abydos, Memphis — cosmogonic myths began to cluster
around these centers» (1940МатьеМВ:19).
Inconsistencies
between different versions of the myths were exacerbated by the fact that the
myths themselves influenced one another: plots and motifs were borrowed,
various concepts were blended, and different ideas were syncretized (2004РакИВ:9).
«Discrepancies between various points of view only enhanced the mystery in the eyes of the Egyptians»; furthermore, they «cared little for systematic consistency or logical justifications of their religious beliefs» (2021МюллерМ:77, 97).
Examples of
alcohol's hypnotic effects are found in chapters nine and nineteen:
Chapter
9
«20 And Noah, who was a husbandman, began his work, and he planted a
vineyard. 21 And he drank of the wine, and became drunken ; and he uncovered
himself within his tent. 22
And Ham, the father of Canaan, saw the nakedness of his father, and told it his
two brothers without. 23 And Shem and Japheth tooka garment, and laid it upon
the shoulders of both of them, and went backward, and covered the nakedness of
their father; and their faces were turned backward, and they saw not their
father's nakedness. 24 And Noah awoke from his wine, and discovered what his younger son had
done unto him.»
Chapter 19
«32 Come, let us make our father drink wine, and we will lie with him,
that we may preserve seed of our father. 33 And they made their father drink
wine that night ; and the first-born went in, and lay with her father, and he
perceived not when she. lay down, nor when she arose. 34 And it came to pass on
the morrow, that the first-born said unto the younger, Behold, I lay
yesternight with my father; let us make him drink wine this night also, and go
thou in, and lie with him, that we may preserve seed of our father. 35 And they
made their father drink wine that night also ; and the younger arose, and lay
with him, and he perceived not when she lay down, nor when she arose.2
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of
Genesis Chapter 2
The analysis of the Ancient
Near Eastern context of Genesis Chapter 2 leads to the conclusion that this
text is not an isolated theological construct. Instead, it is deeply rooted in
the cultural, scientific, and mythological milieu of the Near East in the
2nd–1st millennia BCE.
1. Techno-Anthropogonic
Continuity
The description of
man’s creation from the «dust of the ground» (Gen. 2:7) reveals direct
parallels with the Egyptian (the god Khnum) and Mesopotamian (the goddess
Aruru) traditions of the «potter-god». The use of earth as a substrate and the
act of fashioning serves as a universal cognitive template for describing the
origin of life in the region.
2. Medico-Anatomical
Realism
The narrative of the
extraction of Adam’s rib during a «deep sleep2 (Gen. 2:21) finds unexpected
correlation in Ancient Egyptian medical texts (Edwin Smith Papyrus), which
detail manipulations of the thorax and ribs. This is further echoed in Sumerian
mythology (the «rib/life» wordplay in the Enki myth). The existence of an
advanced pharmacopoeia (opium poppy, henbane) in Egypt and Mesopotamia points
to a factual historical basis for concepts regarding surgical intervention
under anesthesia.
3. Geographic and
Economic Authenticity
The description of
Eden (Gen. 2:10–14)—mentioning specific rivers, the land of Kush, gold, bdellium,
and onyx—correlates with Egyptian trade routes and onomastica. The utilization
of specific toponyms and commodities (gold from the Eastern Desert, resins from
Punt) demonstrates that the author of Genesis employed the socio-economic and
geographical data relevant to their era.
4. Synthesis of
Traditions
The text of Genesis 2
demonstrates a complex process of literary editing, similar to the work of the
Heliopolitan priests in systematizing disparate cosmogonies. The biblical
author reshapes archaic «poetic elements» and naturalistic details
(craftsmanship, medicine, geography), subordinating them to a unified
monotheistic framework.
Summary
Thus, Genesis Chapter
2 represents a technologically sophisticated text for its time, in which sacred
history is articulated through the most advanced Ancient Near Eastern knowledge
of humanity, nature, and geography.
Sumer (c. 3300 – before 1900 BCE) britannica.com
The Old Kingdom of Egypt (c. 2543 – c. 2120 BCE) britannica.com
The Third Dynasty of Ur (22nd – 21st cent. BCE) britannica.com
The First Intermediate period of Egypt (c. 2118 – c. 1980 BCE) britannica.com
The Old Babylonian period of Egypt (2000 – 1595 BCE) onlinelibrary.wiley.com
The Middle Kingdom of Egypt (c. 1980 – c. 1760 BCE) britannica.com
The Second Intermediate period of Egypt (c. 1759 – c. 1539 BCE) britannica.com
The New Kingdom of Egypt (c. 1539 – c. 1077 BCE) britannica.com
Authors of the article
Arkhipov S.V. – Independent Researcher, MD, PhD, Orthopedic Surgeon, Medical Writer, Joensuu, Finland.
Correspondence: Sergey Arkhipov, email: archipovsv @ gmail.com
Article history
February 23, 2026 - online version of the article published.
Suggested citation
Arkhipov S.V. The Book of Genesis as a Great Compilation of Texts and Meanings from the Second Intermediate Period of Egypt: A Pilot Culturological, Medical, Archaeological, and Textological Examination of the Legends versus Traditional Attribution. Chapter 2. About round ligament of femur. February 23, 2026.
Note
Keywords
Genesis Protograph, Bereshit Protograph, Hyksos-era Scriptorium, Ligamentum Teres, Ligamentum Capitis Femoris, Minoan Eruption Impact, Bronze Age, Middle Egyptian Origin, Cross-cultural Codification, Ancient Medicine, Biblical Chronology
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