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 8
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 8 Analysis [iii] Notes to Chapter 8 [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 8 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:10–11)
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Type of
Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels,
Analogies, Similarity, Borrowings, Inversions)
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1 And God
remembered Noah, and every living thing, and all the cattle that were with
him in the ark : and God caused a wind to pass over the earth, and the waters
were assuaged ; 2 The fountains also of the deep, and the windows of heaven
were stopped; and the rain from heaven was restrained. 3 And the waters
returned from off the earth, gradually returning ; and the waters were abated
after the end of the hundred and fifty days. 4 And the ark rested in the
seventh month, on the seventeenth day of the month, upon the mountains of
Ararat. 6 And the waters decreased continually until the tenth month ; in the
tenth month, on the first day of the month, were the tops of the mountains
seen ; 6 And it came to pass at the end of forty days, that Noah opened the
window of the ark which he had made ;
7 And he sent forth a raven which went forth to and fro, until the waters
were dried up from off the earth. 8 He then sent forth a dove from him, to
see if the waters were abated from off the face of the ground. 9 But the dove
found no resting-place for the sole of her foot, and she returned unto him
unto the ark ; for there was water on the face of the whole earth ; then he
put forth his hand, and took her, and brought her in unto him into the ark.
10 And he stayed yet other seven days, and again he sent forth the dove out
of the ark. 11 And the dove came in to him at the time of the evening; and,
lo, an olive-leaf plucked off was in her mouth ; so Noah knew that the waters
were abated from off the earth. 12 And he stayed yet other seven days. and
sent forth the dove ; but she returned not again unto him any more. 13 And it
came to pass in the six hundredth and first year, in the first month, on the
first day of the month, that the waters were dried up from off the earth ;
and Noah removed the covering of the ark, and looked, and, behold, the face
of the ground was dry. 14 And in the second month, on the seven and twentieth
day of the month, was the earth perfectly dried up. 15 And God spoke unto Noah,
saying, 16 Go forth from the ark, thou, and thy wife, and thy sons, and thy
sons’ wives with thee. … 19 Every beast, every creeping thing, and every
fowl, whatsoever creepeth upon the earth, after their families, went forth
out of the ark.
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The Borrowing of the Word «Ark»
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Egypt The term is an Egyptian borrowing meaning «coffin, chest», as well as
«shrine, chamber» (2021NoonanBJ:217). According to
Plutarch (1st–2nd century CE), through Set's trickery, Osiris «stepped into
the coffin and lay down. Then the conspirators ran up, slammed the lid shut,
and having fastened it from the outside with nails and sealed it with molten
lead, they dragged the coffin to the river and cast it into the sea at Tanis,
through the mouth» (1996Плутарх:3). Furthermore, according to legend, as a result of Set's conspiracy,
Osiris was enclosed in a sarcophagus that was thrown into the river and
subsequently reached the sea. «The sea waves carried the sarcophagus with
Osiris’s dead body to the shores of Byblos; the surf cast it onto the land,
and the sarcophagus came to rest upon a young sprout of a tamarisk tree»
(2007РакИ:97).
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2 The fountains
also of the deep, and the windows of heaven were stopped; and the rain from
heaven was restrained. |
Cosmographic
Correspondence A unified
model of the universe is employed, according to which celestial and
subterranean waters are contained by physical barriers equipped with
«windows» and «doors» to regulate the flow.
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Egypt The «Pyramid Texts»
(2350–2175 BCE), in Utterance № 222 (207a-b), state: «Thou puttest away thine uncleanness for Atum
in Heliopolis, thou ascendest with him; thou judgest distress in the
underworld, thou standest above the places of the abyss;»
(1952MercerSAB:104). In Utterance № 503 (1078a-b), we read: «The door of
heaven is open, the door of earth is open, apertures of the (heavenly)
windows are open,» (1952MercerSAB:293). In the «Coffin
Texts» (2134–2040 BCE), Spell № 61 reads: «I cause you to cross the Waterway of the
Sky-windows, to cross the lake and to traverse the sea with the sole of the
foot as if you were performing on the land; you rule the streams with the
heron, and there is none who opposes you at the District of the Waters.» (1973FaulknerRO:58). Additionally, Spell № 225 states: «Ho N! The sky is opened for you, the earth is opened for you,
the door-bolts of Geb are opened for you, the shutters of the sky-windows are
thrown open for you.» (1973FaulknerRO:177).
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4 And the ark
rested in the seventh month, on the seventeenth day of the month, upon the
mountains of Ararat.
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Theogenic Verticality The resting of the Ark on Ararat parallels the
emergence of the Egyptian Primeval Hill (Benben) from the waters of chaos. In
both traditions, the first dry land serves as a sacred center where the
celestial realm («Sky-windows») meets the restored earth. This «Hill of the
Wind» marks the transition from flood to cosmic reset, anticipating the
divine scent of sacrifice and the triumph of life. |
Egypt The «Pyramid Texts»
(2350–2175 BCE) in Utterance № 600 (1652a,b) state: «O Atum-Khepri, when thou didst mount as a
hill, and didst shine as bnw of the
ben (or, benben) in the temple of the "phoenix" in Heliopolis»
(1952MercerSAB:410). In the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation № 359 reads: «Atum Beetle! You became high, as the hill; you
rose as the benben in the Benben Enclosure in Heliopolis. You sneezed Shu and
spat Tefnut. You put your arms around them as ka-arms so that your ka might
be in them.» (2007AllenJP:269). Furthermore, Recitation № 519 of the same
text states: «The Firstborn Thing’s scent is on this Pepi Neferkare; the
benben is in Sokar’s enclosure, the foreleg is in Anubis’s house.»
(2007AllenJP:292). The «Coffin Texts» (2134–2040 BCE), Spell № 344, contain the
following: «I am more spirit-like than your spirits, I am more equipped
than your equipped ones, they come down and they receive me, they ferry me
across [...], they row me on the Waterway of the Sky-windows, they join with
me on earth, having landed on the hill of the wind. I hear the noise of the
flood at the eastern gate of the sky, I travel around on the great western
side of the sky, I go all over the great eastern side of the sky;» (1973FaulknerRO:279).
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4 And the ark
rested in the seventh month, on the seventeenth day of the month, upon the
mountains of Ararat.
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Topographic
Fixation In both
narratives, the uncontrolled movement of the vessel concludes with its coming
to rest on solid ground, marking the beginning of a new epoch in history.
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Egypt According to the
legend of the earthly reign of Osiris and Set's conspiracy, «The sea waves
carried the sarcophagus with the dead body of Osiris to the shores of Byblos;
the surf cast it onto the land, and the sarcophagus came to rest upon a young
tamarisk sprout» (2007РакИ:97). As noted by Lipinska and Marciniak, «The
legends of Osiris took shape in their fundamental features during the Old
Kingdom era. <…> Many plotlines of this legend are contained within the
religious hymns of the Middle and New Kingdoms» (1983ЛипинскаяЯ_МарцинякМ:47). See note!
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6 And the waters
decreased continually until the tenth month ; in the tenth month, on the
first day of the month, were the tops of the mountains seen ; 6 And it came
to pass at the end of forty days, that Noah opened the window of the ark
which he had made ; 7 And he sent forth
a raven which went forth to and fro, until the waters were dried up from off
the earth. 8 He then sent forth a dove from him, to see if the waters were
abated from off the face of the ground. 9 But the dove found no resting-place
for the sole of her foot, and she returned unto him unto the ark ; for there
was water on the face of the whole earth ; then he put forth his hand, and
took her, and brought her in unto him into the ark. 10 And he stayed yet
other seven days, and again he sent forth the dove out of the ark. 11 And the
dove came in to him at the time of the evening; and, lo, an olive-leaf
plucked off was in her mouth ; so Noah knew that the waters were abated from
off the earth. 12 And he stayed yet other seven days. and sent forth the dove
; but she returned not again unto him any more. 13 And it came to pass in the
six hundredth and first year, in the first month, on the first day of the
month, that the waters were dried up from off the earth ; and Noah removed
the covering of the ark, and looked, and, behold, the face of the ground was
dry. … 18 And Noah went forth, and his sons, and his wife, and his sons'
wives with him. 19 Every beast, every creeping thing, and every fowl,
whatsoever creepeth upon the earth, after their families, went forth out of
the ark. 20 And Noah built an altar unto the Lord, and he took of every clean
cattle, and of every clean fowl, and offered burnt-offerings on the altar. 21
And the Lord smelled the sweet savour; and the Lord said in his heart, I will
not again curse the ground any more for the sake of man; although the
imagination of man's heart is evil from his youth : neither will I again
smite any more every thing living, as I have done. 22 All the while the earth
remaineth, seed-time and harvest, and cold and heat, and summer and winter,
and day and night, shall not cease.
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Compositional Parallelism The conclusion of the flood is described
through an identical sequence of actions: the threefold release of scouting
birds (raven, dove) to locate dry land, followed by an offering whose aroma
evokes a favorable response from the deity. |
Mesopotamia In the Akkadian «Epic of
Gilgamesh», we read: «When a seventh day arrived
I sent forth a dove and released it. The dove went off, but came back to me;
no perch was visible so it circled back to me. I sent forth a swallow and
released it. The swallow went off, but came back to me; no perch was visible
so it circled back to me. I sent forth a raven and released it. The raven
went off, and saw the waters slither back. It eats, it scratches, it bobs,
but does not circle back to me. Then I sent out everything in all directions
and sacrificed (a sheep). I offered incense in front of the
mountain-ziggurat. Seven and seven cult vessels I put in place, and (into the
fire) underneath (or: into their bowls) I poured reeds, cedar, and myrtle.
The gods smelled the savor, the gods smelled the sweet savor, and collected
like flies over a (sheep) sacrifice.» (1989KovacsMG:145). The standard
version of the «Epic of Gilgamesh» was first written in the Old Babylonian
period (1800–1600 BCE) (1989KovacsMG:xxii).
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10 And he stayed
yet other seven days, and again he sent forth the dove out of the ark. 11 And
the dove came in to him at the time of the evening; and, lo, an olive-leaf
plucked off was in her mouth ; so Noah knew that the waters were abated from
off the earth. 12 And he stayed yet other seven days. and sent forth the dove
; but she returned not again unto him any more.
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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. In the Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 223 states: «…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). The «Coffin Texts» (2134–2040 BCE), Spell № 213, describe the
following: «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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10 And he stayed
yet other seven days, and again he sent forth the dove out of the ark. 11 And
the dove came in to him at the time of the evening; and, lo, an olive-leaf
plucked off was in her mouth ; so Noah knew that the waters were abated from
off the earth. 12 And he stayed yet other seven days. and sent forth the dove
; but she returned not again unto him any more.
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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.
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Mesopotamia In the Akkadian «Epic of
Gilgamesh», the numeral seven is mentioned repeatedly: «Six days and seven nights came the wind and flood,
the storm flattening the land. When the seventh day arrived, the storm was
pounding, the flood was a war-struggling with itself like a woman writhing
(in labor).» (1989KovacsMG:101). The text further records: «When a seventh day arrived I sent forth a dove and
released it. <…> Seven and seven cult vessels I put in place, and (into
the fire) underneath (or: into their bowls) I poured reeds, cedar, and
myrtle.» (1989KovacsMG:145). The standard version of the «Epic of Gilgamesh»
was 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). The «Myth of Atrahasis» was composed
ca. 1600 BCE (1989KovacsMG:xxvi).
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20 And Noah built
an altar unto the Lord, and he took of every clean cattle, and of every clean
fowl, and offered burnt-offerings on the altar.
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The Ritual of Burnt Offering A similarity is observed in the
identical form of sacrifice, where the use of fire serves as a means of
communication with the deity following a miraculous rescue or during moments
of sacred transition.
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Egypt In the «Tale of the Shipwrecked Sailor» (Middle Kingdom), the narrator
says:
«I stuffed myself and put some down, because I had too much in my arms. Then
I cut a fire drill, made a fire and gave a burnt offering to the gods.»
(2006LichtheimM:1.212). In
Egypt, the direction of an offering «to the heavens through burning was
always known, but did not enjoy such popularity as in Asia» (2021МюллерМ:206). The «Pyramid
Texts» (2350–2175 BCE), in Utterance № 669 (1961a), state: «To say: A prince
ascends - a great burnt-offering on the interior of the horizon;»
(1952MercerSAB:476).
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20 And Noah built
an altar unto the Lord, and he took of every clean cattle, and of every clean
fowl, and offered burnt-offerings on the altar. |
Ritual-Cultic
Correspondence An identical
form of sacrifice and a commonality in the selection of permissible objects
(bulls, clean birds) are recorded, indicating unified standards of sacred
purification and the propitiation of higher powers.
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Egypt In the «Tale of the Shipwrecked Sailor» (Middle Kingdom), we read: «I shall tell
what happened to me, what I saw of your power. One will praise god for you in
the city before the councillors of the whole land. I shall slaughter oxen for
you as burnt offering; I shall sacrifice geese to you.»
(2006LichtheimM:1.214). According to
Herodotus (5th century BCE), the Egyptians considered the pig an unclean
animal, yet it was sacrificed on the day of the full moon. Conversely, bulls
and calves devoid of specific markings were categorized as clean animals.
Cows and goats were not offered in sacrifice; specifically, the Thebans did
not sacrifice rams, except for a single instance each year during the
festival of Zeus [Amon-Ra] (1972Геродот:41–42,46–47). One of the
ancient explanations regarding the last animal is found in the «Coffin Texts»
(2134–2040 BCE), Spell 157 contains parts of the Horus and Seth story: «It so
happened that Seth had transformed himself into a pig and had projected a
wound into his Eye. And Re said; 'The pig is detestable to Horus'. 'Would
that he were well', said the gods. And thus arose the hatred of the pig for
Horus' sake on the part of the gods in the chambers.» (1973FaulknerRO:135). In the Pyramid of Pepi II (6th Dynasty,
ca. 2246–2152 BCE), Recitation № 564, states: «You will become clean in the Jackal Lake and be purged
(of impurity) in the Duat Lake.» (2007AllenJP:298). As noted by Mueller, «All priests were obliged to
meticulously maintain cleanliness, especially during sacrifices. <…>
Ceremonial purity, however, was mandatory in all periods and was considered
no less important than moral holiness. Even a layman could not enter the
temples without having carefully purified himself» (2021МюллерМ:203–204). In Egypt, the direction of an offering «to the heavens
through burning was always known, but did not enjoy such popularity as in
Asia» (2021МюллерМ:206). In the «Pyramid Texts» (2350–2175 BCE),
in Utterance
№ 669 (1961a), we read: «To say: A prince ascends - a great burnt-offering on
the interior of the horizon;» (1952MercerSAB:476). See note!
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20 And Noah built
an altar unto the Lord, and he took of every clean cattle, and of every clean
fowl, and offered burnt-offerings on the altar. |
Ritual-Cultic
Correspondence An identical
form of sacrifice and a commonality in the selection of permissible objects.
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Mesopotamia The Akkadian
«Epic of Gilgamesh» tells of the sacrifice: «Then I sent out
everything in all directions and sacrificed (a sheep). I offered incense in
front of the mountain-ziggurat. Seven and seven cult vessels I put in place,
and (into the fire) underneath (or: into their bowls) I poured reeds, cedar,
and myrtle. The gods smelled the savor, the gods smelled the sweet savor, and
collected like flies over a (sheep) sacrifice.» (1989KovacsMG:145). The
standard version of the «Epic of Gilgamesh» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii). Animal sacrifice
is also mentioned in a letter from Ashmad to Askudum (Mari archives, ARM 26/1
24): «[he] killed a donkey in the temple of Sin in Harran <...> Ka-Iska
must sacrifice a donkey» (1988CharpinD:152–154). In letter ARM 35 29 from the
Mari Royal Archives, Hali-hadun writes to his lord Zimri-Lim and mentions the
kings of Ida-Maraṣ (l'Ida-Maraṣ) who entered into a treaty and feasted with
him, «who together with my lord killed the donkey foals» (1988CharpinD:159, archibab.fr). The Mari archive, a key Mesopotamian source, dates to the
first half of the 18th century BCE (1956Munn-RankinJM:106). |
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21 And the Lord
smelled the sweet savour; and the Lord said in his heart, I will not again
curse the ground any more for the sake of man; although the imagination of
man's heart is evil from his youth : neither will I again smite any more
every thing living, as I have done.
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Psychological Parallel A direct parallel between the «heart» and the inner «self», endowing
this organ with the functions of rational thinking, moral judgment, and the
source of the individual's volitional decisions. |
Egypt The heart as an
organ of thought, will, and ethical choice is repeatedly mentioned in ancient
Egyptian texts. In the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation
№ 404, it is stated: «You
shall take (them) for him to every place in which his heart might wish to be.»
(2007AllenJP:274). Recitation № 319 of the same pyramid states: «His son shall provide this
Pepi Neferkare with life; he shall make it happy for his heart, he shall make
it pleasant for his heart; he shall establish for him the Nile Valley, he
shall establish for him the Delta;» (2007AllenJP:265). The Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 180, describes the king as:
«Unis
is the sky’s bull, with terrorizing in his heart, who lives on the evolution
of every god, who eats their bowels when they have come from the Isle of
flame with their belly filled with magic.» (2007AllenJP:51). The «Pyramid Texts»
(2350–2175 BCE), in Utterance № 650 (1836a-b), state: «He equips N. with life; he makes his heart
rejoice; he makes his heart sweet.» (1952MercerSAB:450). In the «Coffin Texts» (2134–2040
BCE), Spell № 64 reads: «…see, I bring it to you that your heart may be made
glad by means of it; I bring to you the Eye of Horus, that your heart may be
made glad by means of it.» (1973FaulknerRO:60). Spell № 148 adds: «The
lightning flash strikes, the gods are afraid, Isis wakes pregnant with the
seed of her brother Osiris. She is uplifted, (even she) the widow, and her
heart is glad with the seed of her brother Osiris. She says: 'O you gods, I
am Isis, the sister of Osiris, who wept for the father of the gods, (even)
Osiris who judged the slaughterings of the Two Lands.» (1973FaulknerRO:125). Similar sentiments appear in didactic works, such as the «Instruction
Addressed to Kagemni» (6th Dynasty): «When you drink with a drunkard, Take
when his heart is content. Don't fall upon meat by the side of a glutton,
Take when he gives you, don't refuse it, Then it will soothe.»
(2006LichtheimM:1.60). The «Instruction of Ptahhotep» (6th Dynasty) contains several such references:
«He whose heart obeys his belly Puts contempt of himself in place of love,
His heart is bald, his body unanointed; The great-hearted is god-given, He
who obeys his belly belongs to the enemy.» (2006LichtheimM:1.67); «A man in
distress wants to pour out his heart More than that his case be won»
(2006LichtheimM:1.68); «Dispute with him after a time, Test his heart in
conversation; If what he has seen escapes him, If he does a thing that annoys
you, Be yet friendly with him, don't attack;» (2006LichtheimM:1.72). In the
«Complaints of Khakheperre-sonb» (Middle
Kingdom), the narrator says: «He said to his heart: Come, my heart, I
speak to you, Answer me my sayings!» (2006LichtheimM:1.147–148). The «Tale of the Shipwrecked Sailor»
(Middle Kingdom) notes: «Each of them-his heart was stouter, his arm
stronger than his mate's.» (2006LichtheimM:1.213). The «Story of Sinuhe» (Middle Kingdom),
states: «Then his heart was happy beyond everything, and they sat down
to a day of feasting.» (2006LichtheimM:1.221). Furthermore, the «Stela of Sehetep-ib-re» (12th Dynasty),
written for an official who served successively under Sesostris III and
Amenemhet III, commands: «Cleave to His Majesty in your hearts! He is
Sia in the hearts, His eyes seek out everybody.» (2006LichtheimM:1.128). The «Satire of the
Trades» (Middle
Kingdom) advises: «I have seen many beatings -
Set your heart on books!» (2006LichtheimM:1.185). Finally, the «Song from the Tomb of King Intet» (Middle Kingdom) exhorts: «To tell of their needs, To
calm our hearts, Until we go where they have gone! Hence rejoice in your
heart! Forgetfulness profits you, Follow your heart as long as you live!» (2006LichtheimM:1.196).
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21 And the Lord
smelled the sweet savour; and the Lord said in his heart, I will not again
curse the ground any more for the sake of man; although the imagination of
man's heart is evil from his youth : neither will I again smite any more
every thing living, as I have done. 22 All the while the earth remaineth,
seed-time and harvest, and cold and heat, and summer and winter, and day and
night, shall not cease.
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Communicative Parallel In both texts, following an act of
mass destruction, the deity publicly proclaims an «amnesty», establishing
guarantees for the preservation of life and the stability of natural cycles.
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Egypt The legend of the
«On the Destruction of Mankind» («The Book of the Heavenly Cow») cites the
words of Ra after the destruction of the majority of humanity and the activation
of his defenders: «Then the majesty of this god said: Your sins are behind
you, for slaughter [is exchanged] for slaughter.». Below, the translator
clarifies: «that is, your sins are forgiven you, since by the destruction of
my enemies you have ransomed yourselves from further destruction of your own
kind» (1940МатьеМВ:77). There is an authoritative opinion that this myth, «The Destruction of
Mankind», is likely a tale of the Middle Kingdom (2006LichtheimM:2.197).
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Mount of Ararat as the Primeval Hill
The Benben Enclosure (hwt bnbn) is a
«Designation of the solar temple in Heliopolis, or a part of it. The benben was
a pyramid-shaped mound symbolizing the first land that appeared from Nu at the
creation. In his first rising above this mound, the Sun was envisioned as a
bird (bnw), conventionally translated as "Phoenix."»
(2007AllenJP:427)
Why is the Pig an «Unclean» Animal?
According to Herodotus (5th century BCE),
the Egyptians considered the pig an unclean animal, yet it was sacrificed on
the day of the full moon. Conversely, bulls and calves devoid of specific
markings were categorized as clean animals. Cows and goats were not offered in
sacrifice; specifically, the Thebans did not sacrifice rams, except for a single
instance each year during the festival of Zeus [Amon-Ra] (1972Геродот:41–42,46–47). According to the
legend recorded in the «Book of the Heavenly Cow» (19th Dynasty), the god Geb
quarreled with Nut, calling her «a sow eating her own piglets» (2004РакИВ:216). Chapter 112 of the «Book of
the Dead» recounts that Set transformed into a black pig and struck the eye of
Horus, leading Ra to command the gods: «Let the black pig be loathsome for the
sake of Horus» (1983ЛипинскаяЯ_МарцинякМ:188).
Plutarch (1st–2nd century CE) also recounts a legend where Set, «hunting a wild
boar by the light of the full moon, discovered the wooden coffin containing the
remains of Osiris and broke it apart; not everyone accepts this story, some
consider it, like much else, to be empty idle talk» (1996Плутарх:8). The commentary identifies
«Set's animals» as the crocodile, the hippopotamus, the donkey, and the wild
boar.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 8
Scientific Comparison of Textual Parallels and Chronological Analysis
1.
Topographic Fixation: The Primeval Hill
Benben and
Ararat: The resting of the vessel on the mountains of Ararat (Gen 8:4) mirrors
the Egyptian concept of the Benben—the pyramid-shaped mound (œwt bnbn) that
first emerged from the primordial waters of Nun.
Chronological Substantiation: This motif is central to the Pyramid Texts (ca. 2350–2175 BCE), where the creator god Atum «mounts as a hill» and «shines as the benben» (Utterance № 600). The arrival at the mountain peak represents a «Cosmic Reset» found in both Egyptian and Sumerian traditions of the 3rd millennium BCE.
2.
Cosmographical Correspondence: The Sky-Windows
Apertures
of Heaven: The terminology regarding the "windows of heaven" (Gen
8:2) finds a direct lexical match in the Egyptian Coffin Texts (ca. 2134–2040
BCE), which describe the «shutters of the sky-windows» (shś n pśdt) and the
«Waterway of the Sky-windows» (Spell № 225).
Scientific Context: This indicates a shared Ancient Near Eastern model of a regulated universe where physical barriers controlled the celestial and subterranean waters.
3.
Compositional Parallelism: The Scouting Birds
The Ritual of Search: The threefold release of birds (raven and dove) to locate dry land is a stable literary form. While most famous in the Epic of Gilgamesh (Standard Version, 2nd millennium BCE), the presence of the Benu (Phoenix/heron) on the primeval hill in Heliopolis provides an earlier Egyptian symbolic layer of a bird marking the first land.
4.
The Vessel as a Sacred Repository
Etymology: As noted by NoonanBJ (2021), the term for the Ark is an Egyptian borrowing meaning «coffin, chest, or shrine». This links the Biblical narrative to the Osiris myth (Old Kingdom roots), where the sarcophagus/coffin containing the deity comes to rest upon a "tamarisk sprout" after a sea journey, signifying the preservation of life within a sacred container.
Summary
The analysis of Genesis Chapter 8 demonstrates that the narrative of the Flood's end is built upon archaic prototypes from the 3rd and 2nd millennia BCE. By utilizing the «Topographic Fixation» of the Primeval Hill (Ararat/Benben) and the "Textual Genealogy" of the sky-windows and scouting birds, the text articulates a transition from chaos to a stabilized world. The poetic and structural parallels with Egyptian and Mesopotamian sources confirm that the chapter is a sophisticated scientific and literary development of the shared Near Eastern cosmogony.
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 25, 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 8. About round ligament of femur. February 25, 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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