MEDICINE IN THE BIBLE

FOREWORD

The Bible is all over the world the read book. It is a book composed of texts of origins and various languages. Their value has been discussed and the agreement is far from making itself/themselves between the historians and the theologians. The discussion is difficult because, for the theologians, the Bible, it is the writing, an inspired text coming of God, and it is not necessary to make a book of history or science of it.

According to the occultists, the first books of the Bible would have been written by Moïse. Midsummer's Day says: . The law has been given by Moïse. (1. 17). It is why the first five books or Pentateuques are called text mosaic. Moïse was priest of Osiris, he had the knowledge of former works: the manuscripts of the Book of the Generators, of Adam, of the Book of the wars, the gene books of the Egyptians. He/it created thus, while copying and while adding according to his/her/its inspiration, the Sépher, written in hieroglyphs. The first book is called the Beraeschit. In the Egyptian writing every letter had three different senses. Moïse confided the key of his/her/its work to some disciples, letting to his/her/its people the sense exotérique. It is toward 1500 before J.C. that Moïse confided the book to his/her/its people. Then the Jewish lost the sense of the sacred book and the key got lost.

During the centuries, the Sépher disappears, he is replaced by cold chronicles, of the misunderstood allegories, of the songs of vengeance and pride, of the songs of pleasure, of the anecdotes, of the war narrations,.

The Sépher, Moïse's book, was recovered in an old case by Esdras. Samarie, rival of Jerusalem, also had a copy of the Hebrew Sépher.

Esdras gives a less archaic character to the Book and he adds personal commentaries.

With the captivity in Babylon, the Jews lose the Hebrew language and speak a Syrian dialect, the Aramaean.

In the synagogues the Sépher was paraphrased by an interpreter who explained it in vulgar language, it is the origin of the Targumses. The Hebrew Bible is the Torah.

The Hebrew text of the Bible would have been written to the century quickly before J.C. by Jewish theologians, the Massorets, from where the name of version massorétique. The first five books or Pentateuques would have, for some, an origin mésopotamienne (XVIIIe century before J.C.) and an old historic tradition.

The Pentateuque understands: the Genesis, the exodus, the Lévitique, the Numbers, the Deuteronomy,. Moïse would be only the author of the Decalogue, of the Code of the alliance (chap. XX in XXVII of the exodus). After him, the Levites write a compilation of legislation the Deuteronomy. This name has been given by the Greek translators and mean second law. He/it contains some prescriptions legislative, some details on the activity of Israel and give the spirituality of the events lived by Israel.

One distinguishes the code deutéronomique (XII in XXV). The II first chapters are speeches of introduction. XXXI in XXXIV are returned of the events of the end of Moïse's life, "God's fear confounds himself/itself with" God's love ". During the exile one added the chap. I in IV and XXIX in XXXIII.

Toward the tenth or ninth century before J.C., one gave to God the name of Yahvé, from where the Yahviste tradition.

To the eighth century before J.C., under the reign of Jéroboam II a writer writes a history of the elected people centered on kingdom of the North. God is called Elohim, from where the tradition élohiste.

In 621 before J.C. one discovers a roller of the Deuteronomy in the temple of Jerusalem. It is a set of legal sentences brought by the Levites of the North.

Toward 620, in Jerusalem, the clergy writes its own work. During the exile the reflection brings the writing of a ministerial history, preceded of the fresco of the creation (Genesis). Later, at the time of the return in Earth Holy, one completes the Lévitique that is the ministerial document. Under Ezechias, made itself the fusion of the documents yahvistes and élohistes.

It is to the fourth century before J.C. that the last hand was put to the Pentateuque.

After this book the Historic Books come: Josué, Judges, Ruth, Samuel Rois, Chronicles, Esdras, Néhémie, Tobie, Judith, Esther Maccabées,,.

In the book of Josué one notes a difficulty of translation (sheet. XIV. 15). The present Hebrew text is: "Hébron, before Qyriath-Arba, the man (in Hebrew Adam) biggest among the Anaqims.

The Anaquims were a race of giants before the arrival of Israel. The Greek translation is the following: "The name of Hébron was before Cheap Arba. It was the capital of the Anaqims ".

The modern French translation is different: "Hébron was called Oyriath-Arba before (this Arba was) the biggest man among the Anaqims."

Finally the text of the Vulgate, of Holy Jérôme, is: "Hébron was called Qyriath-Arba before. Him (or a) very big Adam rests there among the Anaqim ".

The very big Adam would be the descendant of a race of giants adamiques. But one says that in Hébron, Adam would have come to pray to the cave of Makpela.

Therefore, by this example, that one could take for a lot of texts, it is difficult to have an exact translation.

The two books of the Chronicles only made one of it to the origin. They have been written in 300 before J.C., therefore long after the return of the exile, by an unknown Levite, belonging to the class of the cantors, that one calls the Chroniste. The Greek translators used the term of Paralipomènes, that means the things let of side ". Histories are not new, but presented under an optics that gives a religious teaching. One uses schematic enough genealogies. The literary kind of the Chronicles is more close to the theology that of history.

The book of Tobie differs in the Vulgate and in the Greek text. In the manuscripts of the Dead Sea one recovered several fragments of the book in Aramaean.

This book doesn't exist in the Hebrew Bible, nor in the Protestant Bible. II has been written to the second century before J.C., his/her/its historic value is questionable: the Rafael angel has a human appearance, the Asmodée demon is linked in the desert. It is especially a lesson of morals, of piety. Some think

In the synagogues the Sépher was paraphrased by an interpreter who explained it in vulgar language, it is the origin of the Targumses. The Hebrew Bible is the Torah.

The Hebrew text of the Bible would have been written to the century quickly before J.C. by Jewish theologians, the Massorets, from where the name of version massorétique. The first five books or Pentateuques would have, for some, an origin mésopotamienne (XVIIIe century before J.C.) and an old historic tradition.

The Pentateuque understands: the Genesis, the exodus, the Lévitique, the Numbers, the Deuteronomy,. Moïse would be only the author of the Decalogue, of the Code of the alliance (chap. XX in XXVII of the exodus). After him, the Levites write a compilation of legislation the Deuteronomy. This name has been given by the Greek translators and mean second law. He/it contains some prescriptions legislative, some details on the activity of Israel and give the spirituality of the events lived by Israel.

One distinguishes the code deutéronomique (XII in XXV). The II first chapters are speeches of introduction. XXXI in XXXIV are returned of the events of the end of Moïse's life, "God's fear confounds himself/itself with" God's love ". During the exile one added the chap. I in IV and XXIX in XXXIII.

Toward the tenth or ninth century before J.C., one gave to God the name of Yahvé, from where the Yahviste tradition.

To the eighth century before J.C., under the reign of Jéroboam II a writer writes a history of the elected people centered on kingdom of the North. God is called Elohim, from where the tradition élohiste.

In 621 before J.C. one discovers a roller of the Deuteronomy in the temple of Jerusalem. It is a set of legal sentences brought by the Levites of the North.

Toward 620, in Jerusalem, the clergy writes its own work. During the exile the reflection brings the writing of a ministerial history, preceded of the fresco of the creation (Genesis). Later, at the time of the return in Earth Holy, one completes the Lévitique that is the ministerial document. Under Ezechias, made itself the fusion of the documents yahvistes and élohistes.

It is to the fourth century before J.C. that the last hand was put to the Pentateuque.

After this book the Historic Books come: Josué, Judges, Ruth, Samuel Rois, Chronicles, Esdras, Néhémie, Tobie, Judith, Esther Maccabées,,.

In the book of Josué one notes a difficulty of translation (sheet. XIV. 15). The present Hebrew text is: "Hébron, before Qyriath-Arba, the man (in Hebrew Adam) biggest among the Anaqims.

The Anaquims were a race of giants before the arrival of Israel. The Greek translation is the following: "The name of Hébron was before Cheap Arba. It was the capital of the Anaqims ".

The modern French translation is different: "Hébron was called Oyriath-Arba before (this Arba was) the biggest man among the Anaqims..

Finally the text of the Vulgate, of Holy Jérôme, is: "Hébron was called Qyriath-Arba before. Him (or a) very big Adam rests there among the Anaqim ".

The very big Adam would be the descendant of a race of giants adamiques. But one says that in Hébron, Adam would have come to pray to the cave of Makpela.

Therefore, by this example, that one could take for a lot of texts, it is difficult to have an exact translation.

The two books of the Chronicles only made one of it to the origin. They have been written in 300 before J.C., therefore long after the return of the exile, by an unknown Levite, belonging to the class of the cantors, that one calls the Chroniste. The Greek translators used the term of Paralipomènes, that means the things let of side ". Histories are not new, but presented under an optics that gives a religious teaching. One uses schematic enough genealogies. The literary kind of the Chronicles is more close to the theology that of history.

The book of Tobie differs in the Vulgate and in the Greek text. In the manuscripts of the Dead Sea one recovered several fragments of the book in Aramaean.

This book doesn't exist in the Hebrew Bible, nor in the Protestant Bible. II has been written to the second century before J.C., his/her/its historic value is questionable: the Rafael angel has a human appearance, the Asmodée demon is linked in the desert. It is especially a lesson of morals, of piety. Some pensentque the marriage of Tobie and Sara prefigures the union of the Christian spouses.

After the historic books the poetic books and sapientaux come: Job, Psalms, Proverbs, Ecclesiaste, Hymn of the hymns, Book of Wisdom, Ecclesiastical,.

The book of Job is a long poem, the Psalms have a real literary quality. The hymn of the hymns is a poem of love, it led to theatrical realizations.

Come then the Prophetic Books: Isaïe, Jérémie, Laments, Baruch, Ezéchiel, Daniel, Daring, Joël, Amos, Abdias, Jonas, Michée, Nahum, Sophonie, Aggée, Zaccharie, Corpses,,.

Some historians think that the second part of the book of Isaïe is not the same author. The book of Josué, the Judges are of real military epics; it is not necessary to forget that Josué lived in Canaan in 1180 before J.C., time of the war of Troy, sung by Homère. In these books, the man yields to his instincts and his/her/its hate becomes sacred. Daniel's book is questionable. II has been written in two languages and contains Greek words. Daniel's name is not mentioned in the clergyman. In fact Daniel's book is the leader of the apocalyptic literature and seem posterior to the other books.

Ptolemy made translate the Sépher for the library of Alexandria. One called on the Essénienses, religious sect of Palestine. The Jewish widespread in Egypt, in Greece, forgot the Aramaean and adopt the Greek version of Alexandria. The Sanhédrin of Jerusalem adopts this version and as he counted 70 members, one gave the name of Seventy to this translation. It is a copy in Greek of the Hebrew writings, a literal version that didn't keep the spiritual sense more or less esoteric.

After Christ, Christianity develops himself and the texts of apostles are discussed. Saint Jérôme starts studying Hebrew, provoking an outcry in Christianity. He/it perceives that the Jews lost the sense of Hebrew and that they didn't have for lexicon that the Greek version that they wanted to reform. His/her/its translation is called the Vulgate. It is necessary to note that since Holy Jérôme one polemizes on a text whose translation is questionable and the extinct initial sense.

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Fabre of Olivet recovered a part of the lost treasures and redid a translation. It was worth him to be put to the index to have published. The Hebrew language restored n.

So tests it of the Bible is well disparate, he/it knew a lot of translations, has sometimes been recopied to the Middle Ages by monks copyists ignorant, sometimes making some mistakes wanted when the deep sense escaped to them.

The various translations are therefore

- the Sépher in hieroglyphs,

- the Sépher in Hebrew,

- the Sépher in Aramaean,

- the paragraphs chaldaïques or Targumses,

- the version samaritaine,

- the Greek version of the Seventy,

- the Latin version of Holy Jérôme or Vulgate.

After the Council of Thirty (1549), eleven books are recognized valid and are called deutérocanoniques.

One conceives therefore that one cannot discuss on a strong text and the polemics continue. The Protestant reject like apocryphal: Tobie, Judith, the book of Wisdom, the clergyman, Baruch, the Corpses, some chapters of Esther and Daniel,.

In 1947, the discovery of the manuscripts of the Sea Died close to Kbirbet-Qumran permitted to recover the full text of the book of Isaïe, of the commentaries on Habaccuc, of the beginning of the Christian era. The literary kinds are varied very: epic kind for the exodus, oral tradition with pungent features as the incestuous origin of the Moabite and Ammonites, the woman of Lot changed in statue of salt, of the caricatural folk tales as those of Samson and Jonas, of the edifying histories or Midrashes to the return of the exile. Esther's book explains how or, pogrom was avoided by a young favorite woman of the king of Persia. The Genesis is a history sapentielle to show that God is at the origin of all. One finds documentary histories there by eyewitnesses as those of Salomon and David.

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It is necessary to distinguish the historic reality of the literary presentation always.

THE NEW WILL especially consists of the Gospels. One distinguishes the tabular (Matthieu, Luc, Marc). These texts that present parallel passages are in fact very different.

- Holy gospel present Matthieu of long speeches in Hebrew and in Aramaean, one gives him the name of Loggia, he/it reflects Jesus' speeches well. In spite of mistakes of copy, revealing a mediocre knowledge of Palestine, of the episodes repeated two times, of the doubled characters (what proves the amalgam of different sources), the reading of this gospel gives the most faithful reflections of Jesus' words.

- The gospel of Holy Marc remains the most original, it becomes attached to the material details, it recalls some words of Jesus in syro-chaldéen, it seems have been written by an eyewitness. Writer Papias thinks that this witness was Pierre.

- The gospel of Holy Luc is a work second hands, some sentences are pushed to the excess and distorted. Written certainly after the seat of Jerusalem, the places are described with less precision, he/it exaggerates the marvelous (IV, 14XXII, 43), one finds chronological and topographic mistakes there (1,39). II doesn't mention any Hebrew speech of Jesus, the names of places are in Greek. The author compiles the other gospels, interpreter and takes some liberties. He/it makes of Jesus a democrat, a precursor of Communism opposed to the property, that recommends the class struggles. But one finds texts of a rare beauty there (the meeting of the holy women, the good thief); to the beauty of his/her/its narration he/it adds a literary composition that puts in relief the effect of the portrait.

- The fourth gospel, the one of Holy Jean, is a lot more questionable. Polycarpe, the disciple summons Jean doesn't make allusion to the fourth gospel in his/her/its Epistle in the Philippienses. Papias that had frequented Jean's disciples doesn't speak either of this gospel. Jean, son of Zébédée, doesn't speak of his brother Jacques in his/her/its gospel. One finds courses of abstract metaphysics, an anti-Semitism that centers badly, there

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with the judaic author of the apocalypse. He/it speaks with contempt of the Passover of the Jews (II, 6.13-V.I.). He/it decorated have been written toward the end of the first century or the beginning of the second century; Jean's school continues through Polycarpe, Irénée. This last recognizes that the first epistle is also of Jean. To the reading of this gospel one observes a rivalry between Jean and Pierre, a hate of Judas previous to his/her/its treason. Jean has apologist's preoccupations, he defends a thesis and his/her/its style is far from the simple and impersonal tone of the tabular. The twenty-first chapter seems have been added to celebrate Pierre. However this gospel permits to understand the end of Jesus' life, it spreads more on the stays in Jerusalem, it gives the details and precisions on Jesus' outside life. The miracle of the chapter 11 (1-12) is not related in the other gospels. Jean mentions Jesus' word

Destroy this temple and I will rebuild it in three days n non recovered in the other gospels. II shows us the rivalry of Jesus and Jean baptizing all two. On the seven miracles that he/it describes, two are not mentioned in the tabular (the marriage of Died, the resurrection of Lazare). One could raise a lot of differences with the other gospels.

To shortcoming these writings so disparate, what are the pages that interest the physician more especially? They are very numerous, outside of the illnesses everything that interests medicine is in the Bible: hygiene, sexuality, psychiatry, gerontology, social legislation, morals, etc...

Although the biblical chronology is discussed, sometimes to two centuries near, here is a picture of correspondence of the former Will with the contemporary history.

Here is an analysis of these venerable texts therefore. As they are, they reflect a time different of ours and the extinct civilizations. It is interesting to recover among these texts the place of medicine and the Bible is so a book complex that one finds everything there often that one looks for there, it is why it is an universal book that interests all social classes, all trade guilds, all topics of study. It is what explains the success of the Bible; but it is not necessary to take it in his/her/its literal sense, it is necessary to know lira between the lines, to dream a little and to relive this time,

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old, then the Bible becomes a passionate book. He/it is

a pity that she/it remains by far unknown term that don't see in

this work, that a boring religious book, in spite of some,

funny histories bound to memories of catechism.

Dates	Ancien Testament	 contemporary History

2000	Abrabam	 Hammourabi in Babylon

1800 & #9;Iacob

1200	Exode

1180	Josué in canaam	 War of Troy

1012	David

975. Taken of Jerusalem in 1005 & Phoenician maritime #9;Empire

8. siècle	Joas	 Homère

784.744	Jeroboam	 Foundation of Rome 21-4-753

718-689	Ezéchias	 Zoroastre in lran

570	Tobi.	 First war médique.

				 Parthénon marathon dedicated

Ve century Judith				à Athena 440

445	Néhémie raises Jerusalem

4th siècle	Esdras	 Death of Socrates 399

165-160	Judas Corpse

63 take Jerusalem by Pumped

40-4	Hérode

20	Reconstruction of the temple

MEDICINE AND PHYSICIAN

In the clergyman's book writes toward 180 after Simon's pontificate, son of Onias (219-199), the chapter 38 made the physician's apology

The physician must be respected because he holds a divine power, he is assimilated to the magus, to the healer who heals by supernatural means.

This verse is important because it shows that the nature offers us means of recovery. Many medicines are pulled from the plant reign, let's mention among the most important: the digitalis, quinine, the opium, etc..., of the mineral reign: sulphate of sodium carbonate, bismuth, iron, etc..., of the animal reign: hormones. The homeopaths use a quantity of drawn remedies of the nature, borrowed to the various reigns. The alchemists of the Middle Ages used the most unlikely remedies.

This passage is dark enough. Can one think about a decoction of licorice wood, of cinchona peel? This last acceptance seems comcider with the verse 7

The pharmacy makes mixtures of it (1) and his/her/its work is hardly finished that by it the peace spills on the face of the earth. has The illness was bound to the sin.

But the patient must pay for her recovery and the verse 11 declares

But the physician doesn't always heal and his/her/its power comes of God

	car they will also ask the Lord,

	afin that he/it grants the relief

The last verse insists on the report between the illness and the sin and the physician's role becomes little gleaming

ILLNESSES

Malformations

The malformations already existed in the time of David. In Samuel's second book (20.19) about a battle to Cheerful, between Philistines and Israel, one reads

In the Acts of the Apostles (3) one speaks of a limping of birth, probably a congenital dislocation of the hip

It was a big handicapped since he/it didn't walk and that one had to transport it.

Pierre, accompanied of Jesus, went up to the temple at the ninth hour of the prayer. Pierre tells the limping while fixing it of the look: . look at us..

We attend Pierre's miracle there.

In the gospel of Holy Luc (13), Jesus heals a woman voùtée

One doesn't know this woman's age, one cannot know if this kyphosis was congenital or rheumatic.

In the gospel of Holy Marc (7), the Christ heals a deaf-mute

In general the deaf-mutism observes itself to the birth and comes from the deafness.

Gigantisme

In the VI chapter of the Genesis, one finds a curious passage

God's expression son is obscure, she usually designates in the former Will, of the terrestrial supra beings living in God's setting

" 3 and Yaweh says

It shows qu at the time of Noë, the life span was very long.

So the giants would be the fruit of the union of a divine character with a woman. The whole mythology, all old traditions speak of giants, mat no proof didn't come until to us whereas the paleontology proves the existence of prehistoric animals of gigantic size.

Accidents

The accidents are also described. In the Acts of the Apostles 20.7, at the time of Paul's speech occurred an accident

9 gold a young man, named Eutyche, that was held seated on the side of the window, fell asleep deeply while Paul prolonged his speech. Taken away by the sleep he/it fell of the third floor, and one collected it without life. .

Paul had to be little a speaker brilliant or the listener a disciple little convinced.

10 Paul descended, bent on him, took it in his/her/its arms and says: . Don't panic! His/her/its soul is some him.. Then, having gone back up, he/it broke bread, ate and spoke abundantly until the daybreak; after what he/it left.

12 as for to the boy, one brought back it living, what was a big relief.

Various illnesses

In the II book of the Corpses (3), Héliodore wanting to remove the riches of the temple is seized of a curious illness.

27-Héliodore fell on the floor sudden, surrounded of pro, found darkness, one collected it and put it on a stretcher. .

II appears to be about a cerebral hemorrhage during a crisis of epilepsy.

In the gospel of Holy Pool (5), we approach gynecology.

. 25-II had a woman there, afflicted of a blood flux since twelve years - 26. who had suffered a lot because of a lot of physicians and had spent all sound to have, not only without any profit, but rather to go more badly. .

It was probably about a fibroma, but we see that the physicians of the time were criticized severely, they had taken big fee and the patient felt more badly. Alas, it sees itself again nowadays.

To the same chapter (5.39), the girl of the synagogue chief, aged of 12 years, is revived by Jesus.

" 39 - II between and says to them: "That have yourselves to agitate you and to cry? The child didn't die; she/it sleeps. "

Was it maybe about a sleepy encephalitis?

The epilepsy is discussed in the gospel of Holy Matthieu (17.15) "Lord, have mercy of my son, that is epileptic and suffer atrociously. Often, he/it falls indeed, in fire and often in water. "

The epileptic, indeed, is in danger because his/her/its crisis can make fall it where. It is necessary to note also that the epilepsy was bound to the possession by the demon.

18. "Jesus spoke him on an imperative tone and the demon came out of the child that, on very hour, was healed. "

It is difficult to affirm the immediate recovery because the epileptic crises are sometimes spaced.

Sciatica

one reads in the Genesis (XXXII), that Jacob after having passed the ford of Yaboq fought all one night with a man

26. " Seeing that he/it could not defeat it, he/it touched to the hollow of the hip and the hollow of Jacob's hip resigned while it fought with it. 32. And the sun rose when it had passed Penouel, but it limped of the hip. 33. It is why the children of Israel don't eat until this day the big nerve that is to the hollow of the hip, because he/it touched the hollow of Jacob's hip to the big nerve. "

He/it seems to be about a dislocation of the hip: "the hollow of the hip resigned ", but otherwise a lesion of the nerve entails a sciatica. Still he is that the butchers who prepare the meat "cachère" remove the nerve sciatica (to see Food. Meat).

The paralyses are often mentioned. In Jean's gospel (5), one speaks of a swimming pool that gathered all invalids.

2. has However, he/it is in Jerusalem, close to the door of the Sheep, a swimming pool named in Hebrew Bethseda, that has five porches.

3. Quantity of invalids was spread there, blind, limping, ankylosed...

5. However, there was there a man who was infirm since thirty eight years. "

We ignore his/her/its infirmity, but he/it didn't walk since the Christ as making a miracle tells to him

. Up, take your debris and walk! "

Also notice the notion of mistake, of sin that applies to all illness because Jesus meeting it later in the Temple tells to him

14. " You healed! Don't sin anymore, for fear that him you don't arrive worst. .

In the gospel of Holy Matthieu, the servant of the centurion of Capharnaüm was paralyzed.

8.6. "Lord, he/it says, my servant is home lying overcome and in prey to big pains. "

II exists painful paralyses indeed in the syndrome extrapyramidal, the patient suffers, want to change place and demand that one changes his/her/its position.

To the following chapter (9) one finds again in Capharnaüm another paralytic

2. One came to present him a paralytic lengthened on a bed. "

In the gospel of Holy Luc one mentions a man with the dry hand

6.6. . II had there there a man whose right hand was dried..

II is difficult to make a diagnosis on these simple words, it is about an atrophy following a paralysis, of a dry gangrene,

Cancer

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Let's recall that percival pott described the cancer of the chimney sweeps by the soot and we now know well the carcinogenic role of the hydrogen carbides. The cancer was known therefore to this time as well as one of his/her/its reasons.

In the second book of the Corpses, in the IX chapter, Antiochus Epiphane seems to be reached of a cancer.

In the second book of the Chronicles, chapter 21, Joram decorated to have a cancer also

illnesses of the digestive device

In Jacques' epistle (3) all a chapter is dedicated to the language.

Comes then a dissertation on the role of the language, of the speech, that recalls Aesop's fable declaring that the language is the best and the worse of the things. Let's recall that Aesop lived the VII ` in the VI century before Christ and that the evangelists could be inspired by this fable.

In the gospel of Holy Luc (14), he/it is question of the recovery of a hydropique.

The text doesn't give any other precisions, but as, in general, dropsy or ascites is caused by the cirrhosis of the liver, it is necessary to conclude some that the alcoholism already spread his/her/its devastations in the time of Jesus.

Samuel's 1st book speaks of an epidemic of hemorrhoids at the Philistines who had seized God's ark.

5-12. . Because there was in the whole city a deadly terror, and God's hand himself of it appesantissait greatly. The people who would not die were hit of hemorrhoids and the screams of distress of the city went up until the sky. .

This last sentence has a tragi-comic resonance. However it is necessary to note that epidemics of hemorrhoids don't exist.

The Infectious illnesses

Have a large part in the Bible. Of the prevention measures, of hygiene were decreed. In the Numbers (5), one speaks of the impure people.

2. . Order to the children of Israel to expel the camp whoever has the leprosy and whoever has an out-flow, and whoever surrendered impure for a given case. .

So one knew the contagiousness of the leprosy, of the blennoragie and the contagion by the cadavers in the infectious illnesses.

To the chapter 19 one finds also

The delay of contagion was fixed to seven days, what is insufficient, because we know that the length of incubation of the infectious illnesses can be three times longer.

Some infectious fevers existed. In the gospel of Holy Matthieu (8) one can read

14. " Having entered at Pierre, Jesus lives his/her/its stepmother, taken by the fever. .

All suppositions are permitted on this fever jams, malaria, typhoid, etc...

In the second book of the Kings (4) the son of the Shunamite decorated to have a meningitis

18. " One day that he/it had joined his/its father by the moissoneurs,

19. he/it tells his/its father: "My head, my head! "

20. The servant carried away it and brought it to his/her/its mother, he remained then on his/her/its knees until noon he died. " The brutal pain of the head in the morning and the death toward noon makes a fulminating meningitis think. But the continuation of the narration with the child's resurrection by the plugs to mouth can evoke an epileptic crisis also.

But the big curse of the antique was the pestilence and the Bible often speaks to of it. In the 1° book of the Chronicles or Paralipomènes 21-14, let's mention

"And Yaweh sent a pestilence in Israel, and he fell sixty ten thousand men in Israel. "

The epidemics of pestilence were terrifying and murderous. In the speech eschatologique of Holy Matthieu (24), the epidemic of pestilence is evoked

7", and there will be the famines, the epidemics and the earthquakes in part.

The historians speak of a pestilence epidemic in Judea under Claude, the year 44 after J.C.

The illnesses of skin are described extensively in the Bible. Hair also plays a big role; let's recall Samson's strength due to the length of his/her/its hair, the shaving of the skull at the adulterous women. The resistant that to the liberation, cut hair of the women accused of having lain down with Germans, didn't invent anything. Marie wiped Jesus' feet with his/her/its hair.

The ulcers were frequent. In the second book of the Kings (20) Ezechias heals an ulcer

7. • Isaie says: . Take a cake of figs.. one took it, one applied it on the ulcer, and he/it heals. .

The fig-tree or Ficus carica is used like anti-toxic, as laxative, it has an enzymatic action and heals gastric ulcers as buds, macerated some glycerinated to 10%.

In the book of Isaïe (38-21) one finds the same recovery

That one brings a cake of figs, and that one rubs the ulcer of it and he/it will heal. .

Let's note here the nuance of friction instead of application. But the most known ulcer of the Bible is the one of Job, struck by Satan,

Book of Job. 2. 7. " And he/it hit Job of a shrewd ulcer of the plant of the feet in the summit of the head.

8. And Job took a shard to scrape itself/themselves, and it was seated in the ash. This ulcer was accompanied by pruritus and it oozed abundantly, it is why, it was seated in the ash. Farther Job says

3.26. I don't have a tranquillity, not of calmness, and not of rest, and trouble comes. .

7.5. . My flesh donned itself of vermin and an earthy crust; my skin chaps and cowl. .

7.16. . I decompose myself, I won't always live. .

10.1. • My soul is disgusted of my life. .

16.16. . My face is all red by dint of crying, and my lids darken.

17.1. • My breath exhausts itself, my days die out. "

In these long imprecations of Job are described a patient's torments reaches this terrifying illness, in prey to the pruritus, to the pains, to the spectacle repugnant of his/her/its body and that wishes the death.

But the big curse of the antique was the leprosy. Already in the Lévitique (13) he/it is question of the leprosy

13.2 < When a man will have on the skin of his/her/its body a tumor, a sore or a white stain, and that he will occur on the skin of his/her/its body a pain capable to be the leprosy, one will bring it to Aamn... "

3. • The priest will examine the change that is under the skin of his/her/its body: if hair in the change became white and that the change appears to make depression below the skin of the body, it is a pain of leprosy. "

Let's admire the precision of the clinical description that could be pulled from a modern treaty of dermatology.

Farther Yaweh explains to Moïse and Aaron that if the stain is suspected one will sequestrate the patients seven days. The different clinical shapes of the leprosy are described

10. • And has, there is on skin a white tumor, and this tumor had hair, and it believes the quick flesh in the tumor.

11. It is a confirmed leprosy in the skin of his/her/its body.

18. When a man will have had on his/her/its body, on his/her/its skin, an ulcer and that, this ulcer being healed 19 there will be instead the ulcer a white tumor or a stain of a reddish white, this man will appear to the priest...

20. If the stain appears to make depression on skin, and that hair became there white, the priest will declare it impure: it is the leprosy that germinated in the ulcer. "

Let's mention the leprosy again to shape of burn (24), to shape of wound (29), the néteq or leprosy of the head or the chin (30), the leprosy of the baldness

42. • But if, in the previous or posterior baldness, he/it is a place of a reddish white, it is the leprosy that pushed in the rear or front baldness. "

The leper is condemned to the isolation

48. • As a long time as will last his/her/its illness, he/it will be impure. He/it is impure, he/it will live alone; his/her/its home will be out of the camp. "

Notions of hygiene are indicated

14.8. The one that purifies itself will wash its clothes, will shave all his/her/its hair and will bathe in water, he/it will be pure. Then he/it will be able to enter in the camp, but he/it will remain seven days out of the tent. "

9. The seventh day he/it will shave all his/her/its hair, his/her/its hair, his/her/its beard, his/her/its eyebrows, he/it will shave all his/her/its hair, he/it will wash his/its clothes and will bathe his/her/its body in water, and he/it will be pure. "

The leprosy was a curse and many villages of leper existed. In the Numbers (12), Yaweh gets in anger against Aaron and Myriam, this last becomes leprous

10. • And now Myriam was leprous as snow. "

Aaron addresses Moïse and says

12. . Ah' what is not as the stillborn that, while taking his/her/its mother's breast, has the flesh has half consumed. .

'&#9;Dans the second book of the Kings (5) Naaman, chief of the army,

the leprosy has the king of Syria

10. . Bet sent him a messenger to say: . Go, and wash you seven times in the Jordan, you will recover your healthy flesh, and be pure. "

In the second book of the Chronicles (26), Ozias is also leprous

19. . Ozias, that resulted a censer from the hand to offer perfumes, was seized of anger and, in his/her/its anger against the priest, the leprosy germinates on its forehead... ".

The New Will often speaks of leper. Saint Matthieu (8) tells that Jesus heals a leper while descending of the mountain. Saint Luc (17) speaks of ten healed lepers

12. = And as he/it entered in a borough, he/it met ten lepers who stopped from afar. "

In Holy Marc (1.40), Jesus heals a leper in Capharnaüm

44. < Keep you, tells to him him, to speak of it to no one... But the miraculously cured proclaims his/her/its recovery, what embarrasses Jesus,

45. • ...so that Jesus could not enter more conspicuously in a city, but was held outside, in lone places. .

II is necessary to signal that the Lévitique speaks of leprosy of the clothes and houses that remains mysterious for us, but that are described with strength details. Was it about mildews, of mushrooms? The leprosy was considered as God's malediction and bound to the sin. Currently some homeopaths attach a big importance in the cutaneous demonstrations that let in the organism and at the descendants of the difficult toxins to eliminate. It is otherwise the reason of unexplained morbid phenomena. Léon Vannier, a homoeopathic school chief, explained this named state the Psora while going back up very far until the biblical leprosy..

In Alexander's translation (The Septuagesit), the leprosy is called Psora agria, the Vulgate translates by Scabies Jugis. Jonathan, the interpreter of the Talmud explains that it is a dry itch spread to the whole body. Moïse, 3.500 years ago, use the Yalephed expression to designate the lichen, the sores, the impetigo, the herpes, the psoriasis (tetter in English. To see Rosenmüller. Scholia Levit in. Fold. edict; dry; p. 124).

The commentators of the Bible, Calmet among others, says

coins different names, under the shape of shrewd or late érysipèle of Holy Antoine, come back then with the return of the crusaders under the name of leprosy. In the year 1226 one counted 2.000 houses of leper, it is only in 1493 that one speaks of a chronic miasma: the syphilis (Hahnemann. Chronic illnesses). It is therefore difficult to define the biblical leprosy. Under this firm one had to unite various dermatosises in particular the psoriasis because one also speaks of squamous lesions.

Illnesses of the eyes

We know all story, of Tobie. Here are in what circumstances he/it became blind

Tobie 2.10. • I didn't know that there were some sparrows above in the wall me; their hot droppings landed on my eyes and provoked some leucomas. I went to the physicians to make take care of me, but more they anointed me of medicines, more the leucomas blinded my eyes until the blindness

complete. .

Let's note while passing the appreciation on the therapeutic of the physicians. But his/her/its son Tobie meets the Rafael angel who teaches him a remedy. Whereas Tobie washed the feet in the Tigris, a big fish wanted to devour the foot of the young man that shouted

63. . The angel tells the young man: = Take fish and kill the. .

6.4. . And the angel tells to him: open fish, remove the gall, the heart and the liver; keep them with you and reject innards: these are indeed of useful remedies that his/her/its gall, his/her/its wall and his/her/its liver. .

Tobie comes back toward its father blinds

11.7. < And Rafael tells Tobie before he approached of his/its father: . I know that his/her/its eyes will open up. Smear his/her/its eyes of fish gall, the remedy will contract and will detach his/her/its eyes the leucomas, and your father will cover the view and will see light.

11.11. . And Tobie advanced toward him with the gall of fish in his/her/its hand; he/it blew on his/its eyes, seizes it and says to him: < Confidence father! ., And he/it applied to him and put back the remedy

12. . ...and he/it rubbed his/its two hands the corners of his/her/its eyes.

13. He/it threw himself/itself to his/her/its neck and cried and he/it tells to him: . I saw you, my son, light of my eyes. .

In the gospels, the blinds are numerous. Saint Matthieu (9.27) writes: . As Jesus passed farther, two blinds followed it while shouting: . Have mercy of us, Son of David! •.

Jesus heals them.

30. "Their eyes opened up and jésus tells them on a stern tone: "Make so that no one knows it. "

31. " But they, once left, spoke of him in all that country. .

Farther (20.21) one speaks again of blinds

" As they came out of Jericho, a crowd followed it.

And now two blinds, seated very close to the path, hearing to say that Jesus passed, retire to shout: "Lord, they said, have mercy of us, son of David! ".

This text looks like the precedent and some think that it is about the same episode.

Saint Mare tells the same fact in the following shape

" 10.46. And they arrive in Jericho. As he/it came out of Jericho, accompanied of his/her/its disciples and an imposing crowd, the son of Timée Bartimée, blind and beggar, was seated very close to the path. 47. Hearing to say that it was Jesus of Nazareth, he/it started shouting; "Son of David, Jesus, he/it said, have mercy of me ".

Saint Luc as only speaks of a blind and the question has been asked to know sil there had one or two blinds and a lot of discussions are born.

Pool and Luc only mention Bartimée, it was the most known, he/it made himself/itself Christian and remained famous in the first Christian communities.

Matthieu and Marc say that the miracle occurred to the exit of Jericho, whereas Luc writes that he happened to the entry of the city. Some suppose that a blind was healed to enter it (Saint Luc) and another to the exit (Saint Marc). Matthieu unites the two events. But one can make notice also that the term of entry and exit for a city is well vague and vary according to the sense of the walk, the entry can become thus the exit.

Saint Marc (8.22) speaks also of a blind of Bethsaïde

"They arrived to Bethsaïde, and one brought him a blind that one asked it to touch. "

Saint Jean (9) tells the recovery of a birth blind: "And while passing, he/it lives a man who was blind of birth. " This miracle led to discussions between

jésus and his/her/its disciples, frequent discussions in Jean's gospel. . 2. His/her/its disciples asked him: "Rabbi, who sinned, him or his/her/its parents, so that he/it is born blind?. 3. Jesus answered: "Nor he didn't sin, nor his/her/its parents. But it is so that God's sissile oaks appears in broad daylight in his/her/its person. • The discussion continues again for a long time then with the disciples with the Pharisees. But the immediate recoveries of blinds can hardly explain themselves by medicine. The blindness can come the retina, the crystalline, the cornea. The present treatments are especially surgical. The detachment of retina has a surgical treatment, but the atrophies of the optic nerve, the retinal hemorrhages are incurable, the crystalline can be removed in case of opacity (cataract) and the cornea can be transplanted.

SEXUAL ORGANS

The male sexual organ had a big importance in the antique. In the Deuteronomy (23) one reads: . The man to the crushed virile member or to the sectioned verge won't enter in the assembly of Yaweh. .

In the Lévitique, he/it is question of the sexual Impurities (15): all man who has an out-flow coming of his/her/its body is impure. . But he/it seems that the out-flow, probably blennoragique, is considered like infectious: .. All bed on which will lie down the one that has the out-flow will be impure; all object on which him s will sit will be impure. The one that will touch his/her/its bed will wash its clothes, will bathe in water and will be impure > that to the evening. . All objects having touched the one that has an out-flow are impure, one mentions: the saddle (setting), a vase. The purification asks for 7 days and the all ends by the offering of two pigeons to the priest. At the woman, one mixes out-flow and out-flow of blood: = When a woman has an out-flow an out-flow of blood in his/her/its body, she will be days in his/her/its impurity of separation. oh

Vlrginité

In the Deuteronomy (22) one finds

&#9;avec a man, the Deuteronomy distinguishes several cases (22)•'

" If a virgin girl is engaged to someone and that a man lies down with her, you will bring them all two to the door of the city, and you will stone them, and they will die: the girl not to have shouted in the city and the man to have dishonored his/her/its neighbor's woman

- But if it is in the country that this man meets the engaged girl, and that he makes him violence and layer with her, the man who will have lain down with her will die alone. You won't make anything to the girl, there is not in her of crime liable of death, because it is as when a man throws himself/itself on his/her/its neighbor and kill it; the case is the same. Because it is in the country that he/it met it, the young fiancée shouted, but there was not anybody to rescue it.

- If a man meets a girl virgin non fiancée, seizes it and layer with her, and that they are surprised, the man who lay down with her will give to the girl's father fifty sicles of money, and she will be his/her/its wife because he dishonored it; he/it won't be able to send back it so much that he/it will live. "

So some very strict laws existed and one didn't jest with the virginity.

A problem that made sink a lot of ink and that brought the separation of the Protestant of with the Catholics, is the one of the Virgin Marie. Here is what one finds in the gospels.

Luc 1.26-38

The Gabriel angel was sent to Marie, a virgin of Nazareth. This virgin of 15 years had married a woodworker of 26 years, Joseph. She/it had solved to remain virgin and had vowed itself to God while making him grant of his/her/its person. She/it had confided this secret to Joseph before the marriage. The Hebrews celebrated the marriage in two times: nuptials and the wedding. Nuptials were the matrimonial contract written in presence of the two spouses, their parents and witnesses. In this contract was fixed the gift that the spouse had to make to the wife's father. The legitimate wife returned at her parents for one year. So during this time she/it had traded with a man, she/it was stoned etconsidérée as adultery, but if she/it had a legitimized son, no one wondered "

When Marie was enclosed after nuptials, no one wondered, except Joseph. The marriage consisted in a long cortege that brought the wife at the husband, followed of a feast of some days.

Marie lived again at his/her/its parents when the angel appeared. As she/it had made her/its vow she/it answered the angel: has How it will occur him, because I don't know any man ".

To this time, there was not anything more dishonoring for mm girl that not to get married. But the sect of the Essenienses gathered in a convent close to the Dead Sea had given up the pleasures of the world and had practiced the chastity and offered the celibacy like an offering to God.

' Marie had heard to speak probably of this sect. But why himself is her bride? It was to escape the critiques of his/her/its family and his/her/its setting. It is why she/it married a man, settled to remain virgin. Marie asked the angel how she will be able to generate and same virginalement and saintly without knowing man. The angel answered to him what will conceive virginalement and saintly by God's special intervention. Jesus had his/her/its mother's character and he was physically comparable to a twin brother, but younger, what makes a pregnancy parthogénétique think. Joseph, who ignored the annonciation, was disturbed when he/it lives Marie in the fourth month of his/her/its pregnancy and it is analyzed by Matthieu

18. Marie, his/her/its mother having married Joseph, before they lived together, showed obvious way what had conceived by the Holy Mind. Marie had remained three months close to his/her/its cousin Elisabeth and when she came back at home his/her/its pregnancy was obvious. Joseph, aware probably by friends, was overwhelmed and thought to the treason. "But Joseph, his/her/its husband, because he/it was a man of good, and that he/it didn't want to dishonor it, decided to break secretly with her ". Joseph didn't denounce the unfaithful woman who would have been stoned, but didn't put him any question, while Marie doesn't say anything either. Joseph in prey to his/her/its torments lives to appear to the angel finally during his/her/its sleep, probably the Gabriel angel who reassured it

25. And without he/it had approached of her, she/it generated one

son =. Of this verse, the Protestant conclude that after Jesus' birth, Joseph approached of Marie and that she lost the virginity. The literal translation of the previous verse is

"And (Joseph) her (Marie) didn't know (by the conjugal act) until the moment where (her) generated a son. "

All it is based on" until the moment where. what is questionable. But one speaks of Jesus' four brothers: Jacques, Joseph, Jude, Simon and of some sisters. If one believes in the absolute virginity of Marie and Joseph, the word "brother" must be taken in a larger sense. Indeed, the Aramaean term is" 'aché" and it also designates the stepbrothers, the nephews, the first cousins and other cousins. Joseph had a sister, Marie, and a brother, Cléophas, that had some children. Marie, gotten married in Alphée, had two sons: Jacques, the miner, and Joseph, Cléophas that married Marie, had two sons: Judas Thaddée and Simon the Zealot. The family tree is

Marie&#9;Joseph Marie Alphée & #9;Cté. Marie phas

Jésus&#9;Jacques the Joseph&#9;Simon you Judas

&#9;&#9;mineur&#9;Zélote Thaddëe

But the Protestant himself référent in Marc 6.3 and Matthieu 13.35

This is not the woodworker, the son of Marie and the brother of Jacques, Joseph, Judas and Simon? " and sustain that it is about real brothers, what makes deny Marie's perpetual virginity that is the Catholic dogma. In fact he/it seems to exist a confusion between the Mary. Jean 19.25 says: "Close to Jesus' cross were held his/her/its mother and the saur of his/her/its mother Marie of Cléophas and Marie Madeleine ", while Matthieu 20.56 says that there were several women with the foot of the cross: "Among them were Marie Madeleine, Marie mother of Jacques and Joseph and the mother of the sons of Zébédée. "

The Gospels distinguish the two women: Marie, Jesus' mother, and Marie, mother of Jacques and Joseph. The Gospels always distinguish the two Marie and add the name of their country or their son.

To finish some with Marie's virginity, it is difficult to admit that Marie was virgin after Jesus' birth,

it is medically impossible, and even less if one admits the brothers and sisters of Jesus of which one speaks in the Gospels. %, An Arabian writing of the XIIe also exists century, translated of a previous Coptic text,: . Lhistoire of Joseph the carpenter" subdued by Jesus. In this text, he/it married to 40 years a woman who gives him four sons of which Jacques the Miner, and two fine. To 90 years, one year after his/her/its wife's death, he/it married Marie aged of 15 years and died to 111 years. One can evidently debate the veracity of a writing so belated, because one doesn't know the time of the Coptic manuscript.

circumcision

Saint Luc (2) speaks to us the circumcision: "When, at the end of eight days (the child) was circumcise, one gave him Jesus' name, the name indicated by the angel before his/her/its conception. "

Already in the Genesis (17) God applying to Abraham, declare" has my alliance to keep, between me and you, and your

progeny after you: to circumcise at home all male. The circumcision of the flesh of the foreskin will be the sign of the alliance between me and you. At the age of eight days, you should circumcise all male, during the generations... Abraham was aged of P1 years when he was circumcise and Ismail, his/her/its son, was 13 years old when him he was circumcise. "

The Jewish ritual of the Circumcision should have been practiced at Bethlehem. One installed two seats, one for the mind of Elie, the other for) C godfather who carried the child, one of the helpers makes the incision with a very tapering blade while saying: Be blessed, 8 Lord God cave, who sanctified us with your precepts and that gave us the pact of the circumcision. " The helpers exclaimed:

• Quick the one that you chose for son, oh Lord. "

In the Deuteronomy 1.18, David who marries Mikal, girl of Saül, must pour like dowry 100 Philistines foreskins. 'David is not stingy and he brought 200 of them: "The days had not come true that David getting in country, left with his/her/its people and he/it brought to the Philistines 200 men down; and David brought their foreskins and handed some to the mid the complete number, in order to become his/her/its son-in-law ". What curious market and what massacre!

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The circumcision is one of the oldest rituals of the humanity; she/it was practiced at the Mayases, the Egyptians. Hérodote affirms that it is by worry of cleanliness and by hygiene. Some tribes of Africa also practice it on the woman. For the Jewish, it is a sort of initiation, it is the sign of the alliance, it is the one of the wall, said the Deuteronomy.

The circumcision is insider's sign, as the tattoo, as the scarifications. It is also an initiation to the communal life and one could assimilate it to the baptism. It is e benign operation, but painful; in the Genesis, one reads (25): has But the third day, when the pain caused by the wound is the quickest. "

Eunuches

Saint Matthieu (XIX. 12) indicates that three sorts of eunuches exist: has II there has indeed, of the eunuches who came such out of the maternal breast; there are the eunuches whom he/it became because of the men, and there are the eunuches who made such themselves for kingdom of the heaven. That the one that can understand understands! ".

So Saint Mathhieu distinguishes

1° the eunuches by congenital malformation, who understand some hermaphrodites maybe ;

2° the eunuches attached to the care of the women and those become eunuches during a battle ;

3o the voluntary eunuches. To Jesus' time the sect of the Essénienses that practiced the chastity existed, but one lacks documents to know if they were eunuches.

Childbirth

The childbirth was not once, a benign business. In the Genesis (chap. XXXV), one tells Rachel's death, during a childbirth,

" One was again to a certain distance of Ephrata, when Rachel gave birth, and his/her/its childbirth was laborious. During the pains of the childbirth, the wise woman tells to him: Don't fear

-39-

not; it is again a son. As his/her/its soul left - it was dying it named it Benuni, but his/her/its father called it Benjamin. Rachel died and she was buried to the path of Ephrata, that is Bethlehem. Jacob raised a stone raised on his/her/its tomb; it is the stone raised of Rachel's Tomb, that subsists again today. .

Still in the Genesis (XXXVIII), one attends the childbirth of Thamar that had some twins;

_. When she/it was at the time of giving birth, here it is that there were two twins within. During the childbirth, one of them spread the hand. The wise woman took it and attached a mullet there, while saying: "It is the one that left the first ". jet he/it withdrew his/its hand and now his/her/its brother left. The wise woman says: . As you you are open the passage." And one named it Pérec. Took his/her/its brother, who had to the hand the 51 scarlet then, and one named it Zérah. .

All it shows the importance that was attached to the first male.

In the exodus, God applying to Moïse declares

(XII). I will spend that night by the Country of Egypt, and I will hit (fatally) all firstborns of the country

of Egypt, since the men until the animals.. c farther in the exodus (XIII), God specifies: "You will put

i' part for Yaweh all first born, first product of the exile. pains that will be yours, the males who are in Yaweh. You will purchase with a lamb all firstborn of the donkey, and, if you

don't purchase, you will break him the nape. You will also purchase your son first born. e

f.

In the Judges, one speaks (XII) of a number of Impressive children

. After him, Ibsam, of Bethlehem was a judge in Israel. He/it had thirty sons, he/it got married thirty girls out of his/her/its house, and he/it made come of the outside thirty girls for his/her/its sons. "

It represents sixty children, but he/it is true that the life span was longer and that the polygamy was practiced.

The Bible also speaks of the pregnancy hygiene. In the Judges (XIII), the angel addresses the woman of Manoah who was

sterile: Has therefore, you are sterile and without children, but you will conceive and will give birth a son. And now, make sure well, don't drink wine, nor liquid fermented and don't eat anything impure, because you are going to conceive and to give birth a son. ..

The angel comes back and precise again to the couple his/her/its advice

That the woman abstains of everything that I told to him, that she doesn't eat anything of that that comes from the grapevine that gives wine, that she doesn't drink wine, nor liquid fermented, and that she doesn't eat anything impure, everything that I have him prescribes that she observes it. . The present hygiene always condemns the hold of alcohol during pregnancy.

But the childbirth occurred in conditions different from those of today. In Samuel's First Book (IV), the woman of Pinhas, who had just been killed by the Philistines, is giving birth

" His/her/its daughter-in-law, woman of Pinhas, was enclosed and about to give birth. When she/it heard the news of the hold of the ark and the death of his/her/its father-in-law and his/her/its husband, she/it crouches down and gave birth, because the pains occurred to him. As she/it was going to die, the women who were close to her told to him: Don't fear, because you gave birth a son ". The childbirth in squatting position is practiced in a lot of countries. As thinking well the squatting position corresponds to the present gynecological position, the woman lain down on the back, the bent legs. Some say that the position of the childbirth is the same that the one of the conception, what is often true! If the squatting woman revolves a backward tower quarter, she comes back to the gynecological position. The starting point of the childbirth after a fear or an emotion is known well, in the case it was above maybe about a premature childbirth what would explain the complications.

Saint Luc tells Jesus' birth (II): "However, while they were there, the time where she/it had to give birth having come, she/it put to the world his/her/its son first born, wrapped up it and lay down it in a nursery, because there was not any more place for them in the inn - according to this narration, he/it seems that the childbirth happened well and quickly. Marie was not sick since she wrapped up herself the baby. Can one speak of childbirth without pain?

-&#9;Dans the Genesis, after the mistake, God gives the punishment to

&#9;femme

t." I will aggravate the work of your pregnancy; you will give birth

of the sons in the pains.. So the pains of gives birth it-

lies would be only a divine malediction; maybe that

Marie, chosen by God to give birth the Messiah, was dispen-

sée of the pains of the childbirth! _.

In the gospel of Holy Luc (11.22), one speaks of the Puri

fication

. When came for them the day of the purification, according to Moïse's law, they carried it in Jerusalem in order to present it to the Lord.. Marie and Joseph observed the Jewish ritual. In the Tem

ple the priest held Jesus in his/her/its arms, presented it in God offering, returned it then to his/her/its parents who purchased it while paying for 5 sicles of money, either the value of twenty days of work. Me priest sprinkled Marie with the blood of the victims to purify it of the impurity of the childbirth and for herself Marie offered in sacrifice two turtledoves.

i

As one sees it, the ritual of the purification was of a good report for the priests!

Garlic

Hermaphroditism

The hermaphroditism is evoked in the Bible. In the Genesis, one finds a curious passage that lets glimpse that the man has been created bisexual: (5) "when God created the man, he made it è God's resemblance. II created them male and female, and him your blessed, and he gave them the name of men, the day of their creation. .

Still in the Genesis (2), the classic narration of the woman's creation makes itself from Adam's coast. God brought the woman to Adam and this one says: "This one this time is bone of my bones and flesh of my flesh! this one will be called Woman, parce what has been taken of the man. "

This narration, very poetic, led to a lot of discussions. God, who created, according to the Genesis, a bisexual being means maybe that he created a being of the species Man, as exists a species horse or monkey, containing of the male individuals and

female. The narration of Eve creation doesn't rest on any scientific basis. In the New Will, one recovers this notion of a same flesh about the marriage of the man and the woman, but he/it exists of centuries between the writing of the two rests.

Barrenness

In the Genesis (XX.17.18), one speaks of the barrenness of the woman of Abimélek

" 17. Abraham asked God then and God heals Abimélek, his/her/its wife and his/her/its maids and they can give birth.

18. because Yawhé had hit of barrenness all women of the house of Abimélek, because of Sara, woman of Abraham..

It is necessary to note that the barrenness hit Abimélek, his/her/its wife and his/her/its maids. Indeed, to this time when the woman legitimizes didn't give any children to his/her/its husband, this one had the right to have some reports with his/her/its maids and the child been born of this union became legitimate.

In the same book, in the XXIX chapter, he/it is question of Rachel, Jacob had worked seven years at his/her/its uncle Laban, to marry his/her/its daughter Rachel. The day of the marriage, Laban gave its other girl Bound instead of Rachel. To have the right to marry Rachel, Jacob worked again seven years at his/her/its uncle

" 30. And he/it finally unites to the one that he/it liked. And he/it liked Rachel more that Bound. He/it served again at his/her/its uncle seven years. .

There is married Jacob therefore to two women

" 31. Yawhé lives that Bound was abandoned and he made it fertile whereas Rachel stayed sterile. "

The barrenness came well of Rachel since Jacob had some children with Bound. Binds had four sons: Ruben, Siméon, Lévi, Juda.

" XXX.I. Rachel, seeing that she/it was sterile, became jealous of his/her/its sister, and she/it tells his/her/its husband: "Give me of the children or I die. "

It is necessary to admire Rachel's scream, jealous and sterile, but liking his/her/its husband, and she/it proposed to him or, strange market.

" XXX.3. She/it says: I have my maid Bilha, go toward her and that she/it gives birth on my knees, so, by her, I will have some children! ".

the thing achieved itself and the maid had two sons: Dan and Nephtali. Binds having quit to have some children gave his/her/its serving Zilpha as woman to Jacob. Zilpha had two sons: Gad and Azer. It is necessary to admire Jacob's virility that was some his/her/its fourth wife's

But history doesn't stop there. Ruben, son of Bound, found the mandrakes that he/it brought to his/its mother. It is necessary to know that the mandrake was a magic plant, gifted of numerous properties and whose root evoked a woman's body. Rachel asked her sister Bound to give him some mandrakes

" 15. Binds answered: . Is not therefore this enough me to have taken my husband, so that you want to take your son's mandrakes also! ..

Jacob, always eager, made a son to Bound, he/it was named Issakar he/it made another, Zabulon, of it and she/it had a girl, Gina, again.

" 22. Then Yawhé remembered Rachel, he granted it and she became fertile. = Jacob had Rachel's son, Joseph, therefore.

In the XXXV chapter, one sums up Jacob's children

" 22. however Jacob had twelve sons.

23. The sons of Bound were Ruben, the eldest of all, Siméon, Lévi, Issakar and Zabulon.

24. Rachel's sons, Joseph and Benjamin,

25. the sons of Bilha, maid of Rachel, Dan and Nephtali,

26. the sons of Zelpha, maid of Bound, Gad and Aser. "

One also says that Ruben was going to lie down with Bilha, concubine of his/her/its father, and that Jacob was informed, Funny family to this time I

In the Judges (chap. XIII), the angel appeared to the woman

/&#9;de Manoah that was sterile and he/it gives him advice of hygiene

&#9;et of régime (to see Childbirth).

As the barrenness was a mysterious phenomenon to this time, one made intervene God. Nowadays, more exists pilgrimages for sterile women and the saints and saints who make fertile. The present medicine made some progress, but cases of barrenness before which the physician is disarmed exist.

GERONTOLOGY

One is hit by the golden of life of the patriarches; the record is beaten by Methuselah with 969 years. Was the life span so long? Some emitted the hypothesis of a confusion between years and lunar months of 29 days. Methuselah would not have lived then that 78 years, but then the patriarches would have been fathers before the puberty! Abraham would have been 8 years old to the birth of Isaac. The narration of the deluge (Genesis VIII, 5 to 14) contradicts this theory. He/it is written. the 27° day of the second month ". In the beginning, God had given a long life to the man since he says (Genesis VI. 1/3). the man's time will be only of 120 years ". the biblical texts are not rigorous to the historic viewpoint. According to the Pentateuque samaritain of Naplouse that is a Greek translation of the Seventy, Methuselah would only have lived 720 years instead of 969. Henok would have been to Methuselah's birth 165 years old instead of 65.

While reading the Genesis, one perceives that the age of the patriarches strait from Noë. Adam had Seth to 130 years and lived 930 years. Seth had its son Enoch to 105 years and lived 912 years. Enoch dies to 905 years. qénan lives 910 years. Lahalalel lived 891 years, Yared 962 years, Hénok 365 years. The dean of patriarches Mathusalem lives until 969 years. Lamed dies to 777 years. Noë was 500 years old when he had Sem, Cham, Japhet (what lets suppose that he had several women), he was 600 years old at the time of the deluge and died to 950 years. After Noah the life span decreases. Himself. dies to 600 years, Arpharad to 438 years, Chelal to 433 years, Ebir to 464 years, Péleg to 239 years, Seroug to 230 years, then Nahor to 148 years. Terah makes exception with 205 years. Abraham was 99 years old when he was circonscis, he had Isaac to 100 years and died to 175 years although in the XXXV chapter of the Genesis, the number follows of 180 years. Sara dies in 127 years and Ismaëls to 137 years. One could see on a diagram a line of descent. One can also think that some chapters of the Genesis have

written times of your captivity have Babylon and that these texts constituted a religious teaching and longevity appeared like God's grant while life decreases with the progress of the pain. Let's note that in the religions inspired of the Bible, the age of the patriarches doesn't constitute an article of faith.

In the first book of the Kings, one speaks of the means used to give back the vitality to the old king David

LI e king David was old, advanced in age; one covered it with clothes without warming it. 2. His/her/its servants told to him

That one looks for my Lord for the king a virgin girl; what is held before the king and serves him of maid, and what layer within, and my Lord the king will warm himself/itself. 30. One looked in the whole territory of Israel for a girl who was beautiful, and one found Abisag, the Sunamite, that one brought to the king. 4 this girl was very beautiful; she/it became the king's maid and served it; but the king didn't know it. n

One can question this last affirmation because David had made his/her/its Bethsabée palace that he had seen bathing come! But he/it is true that David was aged more. History doesn't say if the remedy was efficient, but David let take the power by Adonfiahou and it is only then that he designates like Salomon successor, the son of Bethsabée.

In the tradition mésopotamienne, one tells that the kings of the former dynasties had lived a number of incredible years: 20.000, 70.000 years, then, after the deluge, longevity had decreased. This is not a symbol?

PSYCHIATRY

Minor psychic symptoms

In the psychiatry, one can insert some features of character that constitute the personality's approach without being pathological. It is what I called the minor psychic symptoms (to see M. Nicolas. Homoeopathic psychiatry. Doin. Paris). Here are some of these symptoms

PRIDE.

This defect is frequently in the Bible. So in the Proverbs, one can read

II.2. . If the pride comes, will also come ignominy; but wisdom is with the humble..

In the clergyman, n admonishes is titled has Dangers of the n pride

2. has raised not you yourself by your own feeling, in order to not to put you in pieces like a bull 3. not to devour your leaves and to lose your fruits, and you would not let yourself that a dry wood ,

In Holy Marc, the pride of the scribes is faded

XII.38. = And he/it said in his/its teaching: has Gardezvous of the scribes that likes circulating in long dresses, to receive some greetings on the public places, 39. â, to have,

/&#9;les seats of honor in the synagogues and the first places in the meals 40, them that devour goods of the widows, while affecting to make long prayers, these are those people who will be condemned more severely. .

This attack against the scribes is very violent; she/it shows that an oppressing aristocratic class already existed and that the contestation could express itself.

female. The narration of Eve creation doesn't rest on any scientific basis. In the New Will, one recovers this notion of a same flesh about the marriage of the man and the woman, but he/it exists of centuries between the writing of the two rests.

Barrenness

In the Genesis (XX.17.18), one speaks of the barrenness of the woman of Abimélek

" 17. Abraham asked God then and God heals Abimélek, his/her/its wife and his/her/its maids and they can give birth.

18. because Yawhé had hit of barrenness all women of the house of Abimélek, because of Sara, woman of Abraham..

It is necessary to note that the barrenness hit Abimélek, his/her/its wife and his/her/its maids. Indeed, to this time when the woman legitimizes didn't give any children to his/her/its husband, this one had the right to have some reports with his/her/its maids and the child been born of this union became legitimate.

In the same book, in the XXIX chapter, he/it is question of Rachel, Jacob had worked seven years at his/her/its uncle Laban, to marry his/her/its daughter Rachel. The day of the marriage, Laban gave its other girl Bound instead of Rachel. To have the right to marry Rachel, Jacob worked again seven years at his/her/its uncle

" 30. And he/it finally unites to the one that he/it liked. And he/it liked Rachel more that Bound. He/it served again at his/her/its uncle seven years. .

There is married Jacob therefore to two women

" 31. Yawhé lives that Bound was abandoned and he made it fertile whereas Rachel stayed sterile. "

The barrenness came well of Rachel since Jacob had some children with Bound. Binds had four sons: Ruben, Siméon, Lévi, Juda.

" XXX.I. Rachel, seeing that she/it was sterile, became jealous of his/her/its sister, and she/it tells his/her/its husband: "Give me of the children or I die. "

It is necessary to admire Rachel's scream, jealous and sterile, but liking his/her/its husband, and she/it proposed to him or, strange market.

" XXX.3. She/it says: I have my maid Bilha, go toward her and that she/it gives birth on my knees, so, by her, I will have some children! ".

the thing achieved itself and the maid had two sons: Dan and Nephtali. Binds having quit to have some children gave his/her/its serving Zilpha as woman to Jacob. Zilpha had two sons: Gad and Azer. It is necessary to admire Jacob's virility that was some his/her/its fourth wife's

But history doesn't stop there. Ruben, son of Bound, found the mandrakes that he/it brought to his/its mother. It is necessary to know that the mandrake was a magic plant, gifted of numerous properties and whose root evoked a woman's body. Rachel asked her sister Bound to give him some mandrakes

" 15. Binds answered: . Is not therefore this enough me to have taken my husband, so that you want to take your son's mandrakes also! ..

Jacob, always eager, made a son to Bound, he/it was named Issakar he/it made another, Zabulon, of it and she/it had a girl, Gina, again.

" 22. Then Yawhé remembered Rachel, he granted it and she became fertile. = Jacob had Rachel's son, Joseph, therefore.

In the XXXV chapter, one sums up Jacob's children

" 22. however Jacob had twelve sons.

23. The sons of Bound were Ruben, the eldest of all, Siméon, Lévi, Issakar and Zabulon.

24. Rachel's sons, Joseph and Benjamin,

25. the sons of Bilha, maid of Rachel, Dan and Nephtali,

26. the sons of Zelpha, maid of Bound, Gad and Aser. "

One also says that Ruben was going to lie down with Bilha, concubine of his/her/its father, and that Jacob was informed, Funny family to this time I

In the Judges (chap. XIII), the angel appeared to the woman

/&#9;de Manoah that was sterile and he/it gives him advice of hygiene

&#9;et of régime (to see Childbirth).

As the barrenness was a mysterious phenomenon to this time, one made intervene God. Nowadays, more exists pilgrimages for sterile women and the saints and saints who make fertile. The present medicine made some progress, but cases of barrenness before which the physician is disarmed exist.

10. According to wood fire ignites as according to the stubbornness disputes it ignites. According to his/her/its wealth, a strong brings up its fury, and worthy of his/her/its vigor is the anger of each 11. A precipitate quarrel lights fire and a precipitate dispute made sink blood.

12. If you blow on a spark, she/it ignites ;

if you spit over, she/it dies out and the two come out of your mouth. .

II is about a vivid and poetic language.

The psychology of the patient's setting

In the Psalm 41 one attends the spectacle of a patient quit of all:

6. Do my enemies speak maliciously of me has when he/it will die, and when will perish his/her/its name? 7. If someone comes to visit me, he/it utters the lie, his/her/its wall collects some spitefulness; leave outside, he/it speaks!

8. Together against me whisper all those that lower me, they make on me the worse prognoses 9. hurt melted on him, he/it lay down, he/it won't stand up anymore! .. 10. Even a familiar, that had my confidence and that ate my bread, rise insidiously against me. To

This behavior of the patient's setting exists again. One sees the family taking airs afflicted by a patient whereas she/it wishes her/its death next to inherit, but the patient is not sucker and he realizes the hypocrisy of his/her/its family and his/her/its friends.

Epilepsy

It is in the Gospels that one finds some allusions to the epilepsy. In Matthieu (XVII.15), one reads

. Lord, have mercy of my son that is epileptic and suffer atrociously. Often, he/it falls indeed, in fire and often in water. .

It is a good description of the crisis, although the patient doesn't suffer, but his/her/its loss of knowledge is sudden and it can fall where. The recovery is curious

. 18. Jesus spoke him on an imperative tone and the demon came out of the child that, on very hour, was healed.

To speak of recovery, a certain receding is necessary because the crises are sometimes spaced.

The same stage is described in Marc (IX)

. 17. Mr., I had brought you my possessed son of a mute mind.

18. Where that he/it seizes him, he/it throws it on the ground, and the child foams, creak of the teeth and becomes stiff. To

The description is more precise. Jesus asks that one brings him the child and he attends the crisis

20. Dice that he/it lives it, the mind agitated it convulsively; fallen on the ground, he/it rolled himself/itself while foaming. 21. II asked its father:

• How much of time is there that it arrives to him? - Since his/her/its childhood, he/it says, and often the mind threw it in fire and in water to make perish it. n

The case having started in the childhood is in general more serious. The mode of recovery is spectacular

25. Seeing to run people, Jesus spoke on an imperative tone to the impure child: . Mute and deaf mind, tells to him him, it is I that order it, come out of him and don't go back anymore in him! .. 26. Then after having pushed the screams and it to have agitated

convulsively with violence, he/it left. And he/it became like death, so that most people said: . He/it died.. 27. But Jesus, taking it by the hand, raised it and he straightened himself/itself. .

This last stage shows that it is about a violent crisis, consistent of a knowledge loss. One can add that that having in Jesus' same behavior would have gotten the same result, because the crisis takes place inexorably of the same way.

• 39.-When a mind ` sen seizes, it utters some screams suddenly, agitate it convulsively while making it foam and the even only to big pain, letting it all broken.

The mode of recovery is the same. It is curious to note that three evangelists describe the same stage in analogous terms, what confers him a character of authenticity.

Madwoman

He/it is often question of madness in the Bible, either in the sense of an insane man, either in the one of psychic illness, or psychosis as say the psychiatrists currently.

So in the Proverbs, one reads

XXVI. . 3. The whip is for the horse, the bit for the donkey and the verge for the back of the insane.

4. Don't answer the insane according to his/her/its madness, of fear to resemble to him yourself...

7. It attach a stone to the frond that to return glory to an insane...

II. As the dog returns to his/her/its vomiting, the insane comes back to its madness.

In the Ecclésiaste (X), he/it is also question of madness

. 2. The sage's wall is at his right the wall of the mad to his/her/its left. ,.

The anatomical knowledge of the time were rudimentary 1

3. And also, when a mad walks, the wall misses to him, and it tells all: it is a mad...

12. Grace is words of the sage's mouth, But the lips of the mad devour it.

13. The beginning of words of his/her/its mouth is silliness, and the end of his/her/its speech is serious insanity.

14. And the insane multiplies words!...

This remark is just because the mad raves more and more as it speaks.

Sieves the clergyman (XXII), a chapter is titled the silly. II is not about a mad, but of the one that has intelligence little developed

. 7. To instruct a silly, it is recoller of the shards; to tell a thing to that doesn't listen, it wake a sleeper of a deep sleep up,

8. It maintain quelquun, that falls asleep that to maintain

[a silly; at the end he/it says: . What estce? .

9. Cry on a dead, because misses him light; cry on a silly, because misses him the common sense. Cry mildly on the dead, because he/it found rest, but the life of the silly is worse than the death.

10. For a dead seven days of mourning; for the silly and for the impious every day of their life.

II. With the insane doesn't multiply the interviews, and don't go toward the man deprived of sense. Keep you of him not to have any enemies and not to be soiled to his/her/its contact. Avoid it and you will find rest, and you won't be overwhelmed by his/her/its silliness.

12. What is heavier than lead, and how to name it, otherwise silly?

13. The sand, salt, a mass of iron is easier to carry than a man without intelligence.

In Marc (V), a good description exists of a denies

< 2. He/it had hardly descended of the boat that came to his/her/its meeting, retiring of the tombs, a man possessed of a mind,

impure. 3. He/it had his/its home in the sepulchers, and no one able to more attach it, even with a chain. 4. Often, indeed, one had attached it with hindrances and chains, but he/it had broken the chains and ground the hindrances, and no one was capable of sen to return master; 5. and continually, of night and day, he/it was in the sepulchers or on the mountains to utter some screams and to bruise itself/themselves with stones. .

The recovery is always the same, the demons sen goes in pigs. This patient's behavior is described well

and doesn't have such a long time that the mad are freed of their chains. To the entry of the Salpêtrière in Paris, one sees the statue of Pinel breaking the chains of the mad.

Simulation OF your Drilled.

In Samuel's first book (XXI) one sees king David simulating the madness because he/it was afraid of Akleh, the king of Gar,:

. 14. He/it travesties his/its intelligence then to their eyes and made the insane between their hands; he/it drummed on the amounts of the doors, and he/it let sink his/her/its saliva on his/her/its beard.

It is necessary to note that the simulation of the madness is difficult, but qu it always exists. In particular some simulate the madness to make itself/themselves reform and I know someone in this case that now has a liberal profession that he/it exercises in a brilliant way.

Demoniac possession

To the biblical times the madness was often considered like e possession of the demon or an impure mind. So in Matthieu (VIII) one speaks of the demoniac gadaréniens

28. has As he/it arrived on the other strand, to the country of the Gadarénienses, came to his/her/its meeting two demoniac that took some tombs. They were so mean that no one could pass by this path. 30. However there was a strong herd of pigs from afar in the process of grazed. 31. The demons started imploring saying it: "If you hunt us, send us in the herd of pigs. Go, tells to them him. They left and passed in pigs. And has that the whole herd descended by the slopes toward the sea and perishes in waters. ..

This history is curious enough, with demons who speak and that unfold, because it had there that two possessed. The narration of the herd of pigs that drowns makes the one of the sheep of Panurge think, but Rabelais knew the Bible well.

In the IX chapter of the same gospel, a chapter titles itself K The possessed mute A.

32. . They left when one brought them a mute that was possessed of the demon. 33. Once the demon hunted the mute spoke.

The crowds were taken of admiration and said: . One never has anything seen of equal in Israel. 34. But the Pharisees said

. It is by the chief of the demons that he/it hunts the demons.

Therefore one always recovers the notion of demon.

To the chapter XV Jesus the girl of the Cananéenne heals possessed of the demon. This same episode is told by Marc (VII). In Luc (VIII), one mentions. Jesus' next one. .

1. . Thereafter, they walk by cities and boroughs, prodamant and announcing the Good News of God's Kingdom. The Twelve were with him. 2. and as some women who had been delivered of bad minds and illnesses, Marie, nicknamed the Magdaléenne, out of that had come seven demons,; 3. Jeanne, woman of Chaum, intendant of Hérode, Suzanne and several other, who helped them of their goods. .

Here the role of the demon is again primordial; it is necessary to note also that Jesus had numerous following of which quelquesunes with a certain wealth that allowed them to make live the small troop.

The demonology was developed in Assyria, in Persia where one practiced the exorcism. One recovered livers made of clay and in bronze that served to the apprentices soothsayers. The Asmodée demon is the Aesma-Dava of Persia, the devil of the lust.

In the history of Tobie, the dog is a nice animal. In Persia he/it was nearly an animal sacred and some stern pains fell on those that mistreated them.

SLEEP

In the Genesis (XI), one shows how Ab, = made the alliance with Yaweh. It happened during the sleep that permitted the entry in contact with God. It recalls the sleep of the mediums during which they can enter in communication with minds.

12. . Toward the sunset, a deep sleep fell on Abram, a terror, a deep obscurity fell on it; 13. Yaweh tells Abram: "Know it, your descendants will stay in a foreign country, etc... .

So the sleep seems to be a means to enter in contact with God.

In the XX chapter, God uses the same process to speak to Abimelek.

3. " But God presented himself/itself to Abimelek in dream, the night and says to him: . You are going to die because of the woman that you took, etc... .

One specifies" in dream oh, whereas for Abram one speaks of a deep sleep and a state of terror.

Dreams

In the XXI chapter of the Genesis, God appears in dream in Laban

24. " And God came in dream, of night, toward Laban the Aramaean and tells to him: . etc... .

To the chapter XXXVII Joseph tells his/her/its dreams that are symbolic.

4. " Joseph had a dream, and he told it to his/her/its brothers that the haîrent again more. 6. He/it tells to them: "Listen to the dream that I had. 7. We were to bind some sheaves in the middle of the fields; and has: my sheaf rose and stood up, and your sheaves surrounded it and prostrated before it. .

9. " II had another dream again that he told his/its brothers. He/it says: "I had a dream again: the sun, the moon and eleven stars prostrated before me.

Joseph's two dreams can explain himself/itself by the psychoanalysis and can denote a paranoid temperament or delirium of the sizes.

In Matthieu, it is an angel who comes to see Joseph in dream

20. "As he/it thought there, an angel of the Lord appeared to him in dream and says to him: "Joseph, son of God, don't fear to take at home Marie your wife, because the conception, at home is the Fruit of the mind Saint. "

A few farther it is again an angel who warns Joseph of the massacre of the children by Hérode

11.13. " After their departure, an angel of the Lord appeared in dream to Joseph and says to him: "Raise you, take with you the child and his/her/its mother, flee in Egypt and remain of it until I warn you, because Hérode is going to search for the child to make perish him. .

" When Hérode had died, an angel of the Lord appeared in dream to Joseph (11-19) "and it is again an angel (11.23.) who warns Joseph in dream, that Archelaüs reigned on the Judea instead Hérode.

Modesty and nudity

The modesty didn't exist to the origin

Genesis. 11.25. "They were naked all two, the man and his/her/its wife, without being ashamed. "

But after having eaten the forbidden fruit, Adam and Eve take conscience of their nudity.

"Their eyes at two opened up and they knew that they were naked, and having sewn leaves of fig-tree, they made themselves of it of the belts. "

So the modesty is a creation of the sin notion; he/it is true that the children don't have a modesty. The nudists try to react against this notion, because the modesty is a product of the society.

In the Lévitique (VIII chapter) the modesty is codified.

" You won't discover the nudity of the girl of your son or your daughter's girl, because it is your nudity.

The list of the nudities to avoid is impressive: your father's woman, your saur, your father's saur, your mother's s sister, your father's brother, your daughter-in-law, your brother's woman,. Precise Yaweh: "You won't take your wife's saur, to make a rival of it, while discovering his/her/its nudity next to the one of your wife, while alive. " This last subject is ribald enough and watch that the sexual licenses already existed.

In the Decalogue (Exodus XX) one also speaks of the modesty and the nudity

26. "You won't go up steps to my altar, not to discover your nudity. "

However the women had some dresses long to this time and had to show their nudity well little. It makes the small vicious boys who get under a staircase to see under the dresses of the women think!

In the Deuteronomy (XXV) one sees a woman catching a man by his/her/its sexual organs.

11. " When two men have a dispute and come to fight, if the woman of one of them wanting to save his/her/its husband of the hands of the one who has the over spreads the hand and seizes this last by his/her/its ashamed parts, 12. you will decide him the hand, without hopeless pity. .

Probably it is necessary to see there a big crime so that the woman loses her hand there!

Onanism

Onan let its name to a vice, that is condemned in the Bible and punished of death. In fact, in the Genesis, it is about something else

XXXVIII.8. " Then Juda, told Onan his/her/its second son,

" Go quickly with your brother's woman, and unite you to her to give a posterity to your brother.

9. Onan, knowing that in this case the children who would be born of Tamar would not be his, spilled his/her/its seed on the ground each time that he/it united to her, in order to not to give a progeny to his/her/its brother.

10. What he/it made displeased to Yavveh, that made it die also. >

Therefore it is not about onanism to the present sense, that is to say of masturbation, but of" coïtus interruptus ", as one now says, that is to say that the man retires at the end of the sexual intercourse, not to risk the woman's pregnancy. Onan didn't want to disobey his/her/its father, but didn't want either to give child to his/her/its beautiful t. He/it has been punished for it, because he/it disobeyed the law: "Grow and multiply. "

Later the Hebrew law fixes the lévirat, the eldest son had to marry his/her/its brother's widow, what permitted to recognize the firstborn as son of the dead.

The process used by Onan is bad to the physiological viewpoint because it stops the couple from knowing the orgasm. II brings a feeling of frustration at the spouses and can bring neurotic tendencies with impotence and frigidity.

Homosexuality

Homosexuality always existed. In the Deuteronomy (XXII5.), one reads: "A woman won't put man's garment, nor a man woman's garment; who makes it surrenders abominable to God. "

Therefore transvestites of the two sexes existed, current habit at the homosexuals. Nowadays the women wear pants and short hair, without any hindrance, without one can call them homosexuals.

Homosexuality could explain itself at the time of the Bible the men who left in war were deprived and vice versa of women the women remained alone, the sexual instincts could explain homosexuality.

In the 1st Book of the Kings (XIV), under the reign of Roboam, son of Salomon the masculine prostitution was official. There was even masculine sacred prostitution in the country, what was nevertheless very immoral.

Incest

The incest of Lot and his/her/its daughters is known well (Genesis XIX). Loth (spelling varies according to the translators) was himself

retired with his/her/its two girls in an underground cave after the cataclysm that had transformed his/her/its wife in statue of salt. The two girls didn't have a husband and wanted some children. The cataclysm have been so violent that it had to remain only few survivors. The two girls had the idea to intoxicate their father and to lie down with him. A lot of authors follow allusion an atomic explosion.

33. "They made their father drink wine therefore that night, and the eldest came to spread with his/her/its father, whom was conscious conscience of his/her/its bedtime, nor of his/her/its rising."

The junior sister made in the same way

35. " They made their father drink wine again that night and youngest came s to spread with his/her/its father, whom had conscience nor of his/her/its bedtime, nor of his/her/its rising.

36. The two girls of Loth became pregnant of their father. "

This narration calls the following reflections

One speaks of the unawareness of Loth that doesn't live his/her/its daughters to lie down nor to rise. It is difficult to conceive that a man can have some sexual intercourse in such an intoxication and unawareness. At the time of the sexual intercourse the man takes conscience.

- In all the history biblical only one report is sufficient to provoke a pregnancy in general.

- The incest can explain itself by the necessity for the girls to assure their progeny and their lack of men.

- The son of the eldest Moab and the son of the junior Ammon were the forebears of the Moabite and Ammonites, always described like enemies of the Jewish people, and their origin incestuous p constitutes an injury for these peoples.

In Samuel's 2nd Book (XIII) one attends the incest of Amnon with his/her/its sister Tamar. Amnon liked its sister and consumed itself of love for her. II made the patient then, lay down and asked that his/her/its sister Tamar brings him to eat.

8. " ...She/it took flour, mingled it and diluted it, put it in crepes under his/her/its eyes and made them cook (some translations speak of mush.)

-62-

10. Amnon tells Tamar: "Bring food in my room, that I eat your hand! " Tamar took the crepes therefore that she had made and carried them to his/her/its brother Amnon in his/her/its room

11. And as she/it presented them, he/it seizes it and says: "come to lie down with me my sweat! "

Tamar defended itself, but

14. "Amnon didn't want to surrender to his/her/its prayers, but taking advantage of his/her/its strength he made him violence and lay down with her. "

Amnon made it hunt then by a servant.

19. " Then Tamar spills the ash on his/her/its head, tear his/her/its dress and putting the hands on his/her/its head left while shouting.

Tamar was clothed of a dress to train, as carried the virgins, girls of king, of it. She/it met her/its brother Absalom.

20. " His/her/its brother Absalom tells to him: Would this be that your brother abused of you? But now my sweat, say nothing about you, it is your brother! That your heart is not distressed of it. "

The brother had family's mind and didn't want a scandal!

20. "So Tamar stayed, mined by the grief, in the house of his/her/its brother Absalom. "

One doesn't say if this one comforted it, however, Absalom had its brother Amnon later murdered.

In the epistle to the Corinthians, one finds

"One hears to speak only of the impurity that exists among you, impurity as it is not some of counterpart at the Kind, it is to the point that one of you lives with his/her/its father's woman! "

It is necessary to say that to this time customs were very dissolute in Greece.

Rape

In the exodus (Chop. XXII), one finds in subtitle" Rape of a virgin u (translation Staple)

" Who seduces an even engaged virgin and layer with her, should pay for the mohar (the dowry) and to take it for wife. .

II is necessary to note that it is not about cannot be of a rape, the translation" seduces" can let suppose that the girl was in agreement. The custom to marry the seduced girl is practiced again nowadays in the bourgeois society. The young man must repair, at the risk of scandal.

Polygamy

As in Syria, in Assyria, the descendants dAbraham had several wives so long as they can provide to their needs. Nowadays the polygamy exists again in black Africa and at the Arabs, the number of women indicates the husband's wealth. In the code of Hammurabi the monogamy is prescribed, r but the man could have some concubines. In Israel the monogamy was considered like an ideal.

King David, well elected qu of God practiced the polygamy. In the 2' book of Samuel one reads

V.3" David took more concubines and of the women in Jerusalem, after he had come of Hébron, and he was born again to David of the sons and girls. .

In the same book (XI), David has Bethsabée called, woman of Uri the Hittite, that he had seen bathing

4. "And David sent some messengers to take it; she/it came at home and he/it lay down with her. " One cannot refuse anything to a king! He/it had this woman's son that one called Salomon. This one was his/her/its father's worthy descendant. In the 1°' Book of the Kings (XI), one finds

1. King Salomon liked a lot of foreign women, Pharaoh's girl, and ausi of the Moabite, of the Ammonites, the Edomiteses, the Sidonienneses, the Hittiteses,. "

3. II had seven women princesses and three hundred concubines; and his/her/its wives diverted her heart. "

There

These foreign women remained faithful to their pagan cult and dragged Salomon in the profanity.

Salomon had received the queen of Saba and had filled it with presents. Knowing Salomon's appeal for the women,

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he/it is not doubtful that he/it lay down with her. The text doesn't say it expressly, but one reads

X.13. . King Salomon also gave to the queen of Saba all this what wanted, that for which she asked, without counting what he gave directly king Salomon. = Evidently this text let suppose a lot of things!

In the Genesis (XXX), we have since Jacob (to see barrenness) had twelve sons that share between his/her/its two wives Bound and Rachel and their maids Bilha and Zilphas. In the XXXVI chapter of the same book, Esaü was as polygamous

2. " Esaü took its wife among the girls of Canaan: Ada, girl of Elon, the Hétéen,; Oholibama, girl of Ana, girl of Cibeon, the Hévéen, and Basemet, girl of Ismaël, sister of Nebayot. .

In Esther's book (II) one attends the recruitment of the king's harem

2. " Then the king's servants, who was in service close to him, said

" That one looks for for the king of the girls, virgin and beautiful to see,

3. that the king appoints in all provinces of his/her/its kingdom of the employees assigned to gather all girls, virgin and beautiful to see, in Suse, the capital, in the house of the women, under the direction of Hegay, the king's eunuch, guard of the women who will provide to their care of beauty,. .

The polygamy of the patriarches can explain itself by the fact that life in the desert was very hard; mortality was important and it was the polygamy that permitted to improve demography. God he/it didn't have says (Genesis 1.28.) : " Be fertile, multiply, fill the earth, submit it. .

In the writing one doesn't find an encouragement however, to the polygamy: in the Genesis he/it is written

11.24. " They are two in only one flesh. g But the writers of the Bible return the historic facts and the civilization of the time. In the IV chapter of the Book of Isaïe one finds in the beginning that there will be seven women for a man. But the people of Juda was in difficult condition, the Assyrians had killed a lot of men, what explains the marriage with seven women.

' The women moan and don't find it normal; them

$'&#9;rivaient in misery but preferred it to the barrenness idiot-

&#9;sidérée like an ashamed defect.

Prostitution

&#9;la prostitution is not new. In the Genesis (II) Abram

between in Egypt and says to his/her/its wife Saraï

Him. " See therefore, I know that you are beautiful woman; when the

'&#9;égyptiens will see you, they will say: "It is his/her/its wife., and them me

&#9;tueront and will let you live.

-&#9;&#9;13. Say therefore that you are my sweat, so that I am treated well

&#9;è cause you, and that one lets me life out of regard for you. .

'1,' & #9;! The term" that I am treated well because of you. let to

^,&#9;penser that Abram was not very demanding on the virtue of his/her/its will make-

; naturally the Pharaoh's setting lives that it was beautiful drove it to Pharaoh.

i,&#9;d, 16. Out of regard for her, he/it treated Abram, that received some sheep well, of beefs, the donkeys, the servants and the maids, of them, Mass and the camels. .

x, Abram that had received some maids accepted better than she trades with Pharaoh. So Abram had exchanged its security against his/her/its wife what was a shape of prostitution. The big Abraham, elected of God, had prostituted his wife therefore.

Still in the Genesis (XXXVII), Thamar prostitutes to its father-in-law Juda. This one had had like son Er, that he/it got married i'Thamar. Er died and Juda sent its son Onan bedtime with Thamar (to see onanism). Onan died and he remained like son Chéla. One informed Thamar that his/her/its father-in-law Juda went in the mountain to shear his/her/its sheep.

15. " Juda having seen it took it for a prostitute, because she had covered her/its face.

16. II headed on his/her/its side, on the path, and says" Let me go toward you" r he ignored that it was his/her/its daughter-in-law. She/it says. What you will give me to come toward me? ". Do we find the classic language of the prostitutes" How much you will give me? . II went toward her, as says the text modestly and" she became pregnant of him ". One has difficulty imagining that Juda

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can recognize his/her/its daughter-in-law, even though she/it had a veil! Juda had put it so well pregnant that she had some twins.

In the XXXIX chapter of the Genesis, the woman of Joseph's Egyptian master wants to lie down with him:

7. • But one day, in the continuation, his/her/its master's woman threw the eyes on Joseph and says" him Layer with me ". This woman's language was indeed direct, but Joseph who yet" had beautiful air and beautiful aspect. refuses. But the woman came back

to the charge&#9;I

10. " Although she/it spoke of it every day to Joseph, him

doesn't agree to lie down by her, nor to be with her.&#9;I

11. One day that he/it had entered in the house to make his/her/its service, without there was there none of people of the house,

12. she/it seizes it by his/her/its garment, while saying: "Layer with me ".

This woman insisted indeed, but Joseph runs away while letting him his/her/its garment in the hand. The woman, furious, tells his/her/its husband that Joseph had wanted to "frolic * in jail thrown with her and Joseph.

In the Lévitique he/it is reminded that a father must not prostitute his daughter. In the first book of the Kings (III) Salomon's famous judgment deciding to cut in two a child asked by two women addresses two prostitutes.

16. "Once two prostitutes came to find the king and were held before him. "

This judgment, besides Salomon's wisdom shows that the maternal love also exists among the prostitutes.

To the XVI chapter one speaks also of masculine prostitution

24. There was even masculine sacred prostitution in the country ". But there was also a sacred feminine prostitution. In the book of daring (IV. 14), one reads

" I won't punish your daughters because they are himself prostituées,ni your daughter-in-law for their adultery,

because themselves isolate themselves with the prostitutes,

and with the sacred courtesans they sacrifice. "

They sacrificed to Fros and it shows that customs were

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very depraved to admit the prostitution of the two sexes until in the temples.

In the first book of the Kings (XXII), one sees Josaphat that has courage to fight against prostitution

47. • He/it suppressed the country remained it of the masculine prostitution, that there was stayed in the time of ace" his/her/its father. " Héli learns that his/her/its sons frequented the prostitutes

22. Héli was very old and he learned everything that his/her/its sons made with regard to all Israel, and that they lay down with the women who made their service to the entry of the meeting tent. "

All it proves good that prostitution is the oldest profession of the world. In Ezéchiel (XVI.35) one finds an address lux prostituted under symbolic shape because Yaweh addresses: ', Israel

" It is why, prostitute, listen, the speech of Yaweh. t 36. So speaks the Yaweh Lord. Because you exhibited your 1. shame and discovered your nudity in prostitution, because of your lovers and all abominable idols, and because of the blood of your children that you gave to them, 37. because of it, here it is that I will gather all your lovers with which you had trade, all those that you liked, with all those that you have 6! cop, I am going to gather them against you of all parts, me their â 'will Open your nudity and they will see all your nudity 38. I will condemn you to the pain of the adulterous women and those that "épandent blood; and I will make of your blood the prey of the fury made the goodwill. .

This address of a ranting tone doesn't lack a gran

deur.

II also existed houses of tolerance as one can j k lira in Ezéchiel (XVI).

t. 24. " You you are constructed a lupanar, you you are made on all my places a house of prostitution.

25. To all crossroads of street, you built the signal of your Prostitution, and of your beauty you made an abomination, you have Cleaned after all passersby and you multiplied your prostitutions

let's trust. .

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Paradoxically, a prostitute is mentioned in example. It is about one notorious prostitute of Jericho, Rahab that made itself accomplice of the spies sent by Josué in the city to prepare the conquest of it.

Josué. 11.15. = She/it made them descend with a rope by the window, because his/her/its house was against the rampart, and it lived in the rampart. "

In the epistle to the Hebrews (XI.31) one praises his/her/its faith. Jacques' epistle (11.25) the deal in example and Matthieu (1.5) mentions his/her/its name among the Christ's forebears!

It is not his/her/its profession that is of course exemplary, but his/her/its attitude and all sinner can find her place by God. Rahab, pagan, polytheistic, thought that the God of the Hebrews was stronger than his.

In words of Rahab (Josué. II. 9/13.) one finds that Israel will succeed against all. In the epistle to the Hebrews, it is a process of sublimation representing the faith of Rahab. God's people is not an unique race but a mixture of races, a "heap" (Numbers. X1.4).

Let's note that in the genealogy of the Christ of Matthieu four women are mentioned, of which three are the sinners and strangers

- Thamar, guilty of adultery with his/her/its brother-in-law Judas (Gen. XXVIII.8), of which the Onan husband, practiced the onanism.

- Rahab, hotelier, prostituted of Jericho (Josué. II. 1.).

- Ruth, Moabite, pagan and idolatrous, delivers itself to Booz, before belonging to him lawfully (Ruth. III. 7.).

- Bethsabée, woman of Uri, who commits the adultery with David (Samuel. II.).

Matthieu wants to show that the Messiah had to come to save everybody, including the sinners, that the salute is possible for all, even the non-Jews.

All these women converted - Rahab is rented in the New Will (Jacques. 11.25), Bethsabée was honored as the queen mother to Salomon's court - Matthieu demonstrates that Jesus is not of a pure Jewish blood.

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Satyrs

In Isaïe THOUSAND 21), one reads. the satyrs will gambol" of it or will come to dance" according to the translations.

It is only to the 6th century before J.C. that one sees to appear to the satyrs, mates of orgy of Dionysos. Isaïe didn't know the word Satyr, but Saint Jérôme as translating Hebrew in Latin used this vivid word, representing some men goats. The Hebrew text can result in" the bristly ". II is necessary to com to take the goats with the shiny hairs that evoke the demon or, #Satan. The passage of Isaïe could be translated" the demons vien will laugh to dance ". Therefore the word satyr didn't exist at the time `. dIsaïe where the book has been written and it is necessary to see a sense there different ï

.i $of the one that he/it now has. The present satyr is a disrupted has sexual that wants to abuse some women and symbolize the beastly love.

POISONINGS

Volcanic phenomenon

'&#9;Lors of the destruction of Sodome and Gomorres, he/it seems

to be about a volcanic phenomenon

;, Genesis. 29. 24. Then Yaweh made rain on Sodome and on i Gomorre of sulfur, and of fire of by Yaweh of the Sky. 25. Him '' t it these cities and the whole Plain, and all inhabitants of the. him them products of soil.

f.

el, philosopher Philon, in the year 20 before J.C., tell this cataclysm: . Rains of dense flames fell with a continuous violence, constantly renewed. Burnt were the fields, the prairies, the budding groves. Burnt the forests of the hills and their trunks consumed until the roots. burnt together the stalls, the houses, the fortresses and the

-public buildings. The populous cities became tombs puts when the flames had devoured everything that was on the earth, mimes penetrated in soil to sterilize it. .

Daniel Rops, in his/her/its History Holy writes: 4 this drama is he/it proved by other documents that the Bible? To t been he/it suggested by the view of this landscape of the Dead Sea, by the water lirde of salt and asphalt that spreads his/her/its tablecloth to the reflections métal*lues along the crimson cliffs of the Moab? He/it is certain that all this region is marked strongly of volcanism. In this bottom a mineral odor floats, an odor of death. .

The same author thinks that the woman of Lot was asphyxiated 'By toxic gases: . But his/her/its wife having turned around for - ü'blr the atrocious spectacle, was asphyxiated by the deleterious gases; them' 6'--rescences salt marshes covered it. One sees again in the sinister region, of these whitish obelisks that seem of the some, of the shapes to the big veils, petrified by the God terror. .

-7x-

Some see in this episode a nuclear explosion, similar to the one of the atomic bombs. God, to whom nothing is impossible, would have caused a nuclear reaction to show his/her/its power or an atomic bomb would have can be thrown by a terrestrial population or alien having acquired a scientific high-level.

Colocynth

In the book of the Kings in the time of Elisée, at the time of a famine one speaks of the danger of the colocynth

II. 4. 38. Dish the big pot and cook me a pittance for the sons of the prophets 39. one of them left in the fields to pick some plants, he/it found the American ivy and he/it picked some colocynths, full his/her/its garment. II went back and cut them some

pieces in the pot of the pittance, to their unawareness. 40. One poured et&#9;j

one served the men so that they eat; but as soon as them

eats the pittance, they uttered some screams while saying

" The death is in the pot, man of God.

So the toxicity of the colocynth was already known. In

the Medical Matter of Hahnemannon one can read :'

" The old, while using the colocynth like purgative

to considerable and dangerous doses, had returned it know-&#9;I

pecte... one incorporated him other purgatives with the help of a muci-

gummy lage or one destroyed his/her/its strength in part, either by

fermentation, either by the coction in water, wine or even

urine, as the old had already had the absurdity of the

to make. However, in spite of all these mutilations, that one called

of the corrections, the colocynth remained a dangerous medicine,

because of the massive doses prescribed by the physicians...

Snakes

In the time of Moïse, the venomous snakes exercised their devastations. The people, in the desert, complains.

21.5. " Why do have us pulled you of Egypt, so that we died in the desert? Because not of bread, not of water, and we are disgusted of this miserable food. 6. Then

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Yaweh sent against the people the burning snakes who bit people, and many died in Israel. But Moise intercedes for the people by God and Yaweh gives the means to fight the bites of snakes

" 9. Strut made a snake of bronze and placed it on a perch and, if someone was bitten by a snake, he/it looked at the snake of bronze and he/it lived. .

Currently we know the viper of the sands who lives in the desert, whose bite is very venomous well. On me starved population and dénutrie venom developed its action more. The means of treatment employee dealt with us inexplicable.

Artificial respiration

In the second book of the Kings, Elisée revives the son of the Sunamite" IV.33. And he/it went up and lay down on the child; he/it put his/its mouth on his/her/its mouth, his/her/its eyes on his/her/its eyes, his/her/its hands on his/her/its hands, and he/it spread on him, and the child's flesh warmed herself/itself. Then he/it returned to the house, active çà and there; then he/it went back up and spread on him, and the child sneezed seven times and the child opened the eyes. _

This narration evokes the artificial respiration a lot with the mouth to mouth (it put his/its mouth on his/her/its mouth). The fact to spread on the child can also constitute an artificial respiration by thoracic movements. Also signal that in some societies initiatiques, the accession to master's rank includes a ceremony during which one recovers this ritual.

Poisoning by the quails

In the Numbers (XLI) one describes a poisoning by the quails. Wind coming from the sea brought some quails in quantity, one found some on one day of walk, with a thickness of two cubits,

" 33 the flesh was again between their teeth, not entirely consumed, that the anger of Yahweh ignited against

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the people, and Yahweh hit the people of a big stroke. 34. One gave to this place the name of Hattaawa qidrot (sepulcher of lust), because one buried the people that had risen up of lust there. r

The Professor Sergent of the Pasteur institute of Algiers showed that the migratory quails coming from Sudan ate poisonous seeds, of which of the hemlock that made them toxic. Those that come from the north, in fall, are fed of wheat and luscious.

This toxicity of the quails was known for a long time. She/it is mentioned by Lucrèce, Pline the old, Galien.

FOOD

&#9;&#9;On find in the Bible of information on the alimen-

&#9;tation, the régime, the mode of preparation of food. The

&#9;régime vegetarian was spilled, the manna remains origin mysté-

&#9;rieuse, the consumption of meat obeys strict laws,

&#9;l'alcoolisme already spread his/her/its devastations and the Bible recommends the

'&#9;tempérance and the fasting. We even have an idea of the ration

&#9;alimentaire daily.

&#9;4 am

&#9;&#9;Dans the gospel of Holy Marc (IX) one reads

&#9;&#9;. 49. Each, indeed, must be salted by fire ;

&#9;&#9;50. Good thing that salt. But if salt comes to desalinate itself/themselves,

&#9;&#9;&#9;avec what will give yourselves to him of the flavor 7

&#9;&#9;Ayez of salt in you even, and live in peace the some with

other y&#9;&#9;&#9;les. .

&#9;&#9;Ces sentences are of difficult explanation and the theologians

&#9;m&#9;donnent several versions. It is necessary to distinguish

&#9; - I° the concrete aspect.

&#9;&#9;Le salt is useful to give to food a taste accepted-

&#9;ble, to purify some impurities, to preserve the,

j,&#9;viande of the corruption, to reconcile the flavors diffé,-

&#9;rentes of two food.

l:

&#9; - t the aspect abstracts.

&#9;&#9;Par me extrapolation, the Christian charity is as the

&#9;sel. She/it returns the pleasant acts, she/it purifies some impurities

&#9;morales those on which she/it exercises herself/itself, she/it preserves the church of

&#9;la corruption while tightening the ties between Christian, her rap-

&#9;proche of the hostile people.

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Vegetarian régime

In the Genesis (2-16), Yaweh says

"You can eat all trees of the garden. "

To the verse 9, he/it adds

&#9; "all this qui&#9;e and movement will serve you of fed-

ture, as the greenery of the plants. "

It lets suppose that to the origin the man was vegetarian. In the II book of the Corpses, Judas Macchabée ate herbs. One reads to the verse 27

"However Judas Macchabée, him tenth, retired in the desert, where he/it lived to the manner of the fawn beasts on the mountains, with his/her/its mates, and they never ate that of the herbs not to soil itself/themselves ".

Here, the vegetarian régime appears like a régime that avoids the spot of the body and by extension of the soul.

Daniel, captive Nabuchodonosor refuses the royal sweet and only eat some vegetables and drinks water only. The chief of the eunuches is bored

10. "I fear that the king, my Lord, who fixed what you must eat and not to drink finds you of the gaunter mines than to youngsters people of your age and that you make me condemn by the king. " But he/it is not anything and Daniel and his/her/its mates of it keep their good mine in spite of this régime

" 15. At the end of ten days, they were to look better and to be fatter than all young people who ate the royal sweet. "

It is u real advocacy for the végétalisme that develops the good health of the body and the mind. Indeed he/it is written to the verse 17

"To these young people, at four, God gave to know and intelligence in all literature and wisdom, and Daniel understood all sorts of visions and dreams. "

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&#9;Rappelons that Daniel's book is of unknown author,

&#9;sa reading hit Jesus. Daniel's legend was established well

&#9;au live - century before Christ (Ezéchiel 14-14.28-3). One

&#9;suppose that this book has been written at the time of the captivity of

Babylon.

The manna

&#9;La manna of which one often speaks in the Bible appears to have

&#9;une plant origin. In the exodus the whole chapter 16 is idiot-

sacred to the manna of Moise and Aaron.

&#9;13. " In the evening, he/it arrived of the quails, who covered the camp, and

&#9;le morning had a layer of dew around the camp. When

&#9;cette dew was dissipated, there is to the surface of the some desert

thing of granular, of menu as frosts up on soil. "

&#9;Pour the day of the Sabbath one makes provisions of it.

&#9;23. " Make the oven cook what you have to make cook,

&#9;faites to boil what you have to make boil, and the whole surplus

i puts it standby for the following day.

&#9;24. " lilies kept some therefore until the morning, as Moise

&#9;l'avait controlled, and it didn't become pestilential, and the verses

- s doesn't candle there. "

É&#9;31. " The house of Israél gave to this food the name of

&#9;manne. She/it looked like the seed of coriander; she/it was

half note and had the taste of a pastry to the honey. "

&#9;34. " The children of Israel ate the manna during

forty years, until their arrival in an inhabited country. "

&#9;Les commentaries on the manna are numerous; in himself

&#9;basant on the verse 1, some enacted that it was about of

&#9;fiente of quail, but the following verses give some precisions,

&#9;il decorated to be about either of a small seed brought by wind or

é&#9;Peut-being better of pollen because of the sugary flavor. Of others

Ë details are given in the Numbers to the chapter 11

&#9;7. " The manna was similar to the seed of coriander and

had the color of the palm eraser. "

&#9;8. " The people dispersed himself/itself to collect it; he/it ground it

&#9;avec of the millstones or crushed it in a Mortar; he/it made it cook

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to the pot and made some some cakes. She/it had the taste of a pastry to oil. .

It seems to prove that it is about a seed, that, ground can make a dough.

9. . When the dew descended, during the night, on the camp, the manna descended there also. .

This verse clearly says that the manna only appears with the

dew. An explanation can be given. Soil is covered of falling pollen of the trees, of the plants and driven by wind, the dew dissolves this pollen and while evaporating the morning, it lets crystallizations, from where this aspect of icing.

In Wisdom (XVI. 20), he/it is said that the manna. contained all delights, the sweetness of all flavors., then

that in the Numbers (XI.6) one reads: . Our life doesn't dry up our eyes see anything else that the s manna and. our soul has the nausea of this food so light e (XXI. 5).

The passage of Wisdom is one. midrash., e is to say a commentary on texts knew; the rabbis added marvelous details and the book of Wisdom has been written to the first century before our era. The manna that falls of the sky will be the bread of the strong = (Psalm LXXVII. 25) and it prefigures Jean's epistle (VI. 33) on. God's bread that gives the life of the world..

The manna that falls of the sky is probably a symbol, but keep the given interpretations. The manna can be

- of the quail droppings; she/it falls of the sky and appears a light food!

- a seed; one can crush it and can make a dough of it.

- of the pollen, but of it would need a lot.

I will rather lean for a seed although it doesn't explain the apparition of the manna with the dew.

Meat

In the exodus, chap., XII, about the Passover. Ymveh gives its instructions to Moïse

e The beast will be without flaws, male, aged of one year. You will choose it among the sheep and the goats.

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6. . You will keep it until the 14 ` day of this month; then the whole assembly of Israel, will slaughter it between the two evenings.

S. • That night one will eat the flesh roasted to fire; one will eat it with unleavened and the bitter herbs.

9. . Don't eat anything of it raw or boiled, only eat there roasted to fire with the head, the paws and the tripes. .

Let's notice some rituals: the égorgement of the animal that must take place of day, the refusal of the female animal, the obligation to eat the roasted meat, the whole grilled animal and the interdiction to keep meat. He/it is also prohibited from eating an animal killed by a fawn (Exodus. 22. 30). The blood of meat must not be eaten as the prescribed the Lévitique (17.14): . You won't eat the blood of no flesh, because the soul of all flesh, It is his/her/its blood: anyone will eat some will be entrenched.

In the Deuteronomy (14) God gives the list of the pure and impure animals.

Pure animals

Beef sheep, goat, deer, gazelle, deer, ibex, antelope, oryx, wild goat, all animal that has the divided come, the forked foot and that mmine.

Aquatic animals: all this quia flukes and scales.

Some pure birds.

Impure animals.

Animals that mminent only or that have the divided come and the forked foot only.

- Ruminants not having the divided come: camel, hare, packed down.

- Non ruminants to divided come: pork.

- Aquatic animals without flukes, nor scales.

- Impure birds: eagle, white-tailed eagle, vulture, falcon, mila and all species of ravens, the ostrich, the owl, the seagull and all species of sparrow hawks, the cat hooting, the ibis and the owl, the pelican, the cormorant and the plunge, the stork and all species of heron, the crest and the chauvesouris.

- All winged bug.

- No dead beast.

-

Finally Yaweh adds

21. Said nothing about won't make cook a kidskin in his/her/its mother's milk. "

About this list it is necessary to note that the hare is not a ruminant. All impure birds remain non foods, all birds of prey and the birds of sea.

The Jewish respect the Law again about meat. They only consume the meat cachère, that means an animal slaughtered to the halaf, knife of steel whose length must be equal to the double of the diameter of the neck of the animal. The killer or Chohet must have a legal diploma (gabbala).

The animal must not have any injury or fracture. The nerve sciatica is removed. Meat must be hurried, soaked in water one half-hour and macerated in salt one hour. All this ritual is destined to remove blood.

In Orly a kitchen cachère that serves about 2.500 meals per day for the customers of the airlines exists: the Ed Ai company, Israeli and the Pan American World Airways.

Temperance

In the Ecclésiaste (37) one finds advice of tempé

rancid

28. has Because all doesn't agree to all, and each doesn't enjoy in all.

29. Don't be insatiable of all enjoyment, and doesn't hurl down you on the dishes ;

30. because the abundance of the dishes produced the illness, and gluttony succeeds to the cholera.

31. Of gluttony many died, but that observes itself prolongs his/her/its life. "

This advice is very precious and the régime must be adapted to each. It is not necessary to eat too quickly. The report between gluttony and the cholera remained questionable.

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Other translations are different as well as the verses

32. . Do be never a guzzler in a feast, don't throw you on food.

This translation is a little more living and remain modern.

33. . To eat with excess makes sick, gluttony brings the colic. .

The colic is more plausible than the cholera.

34. = It is of gluttony that a lot of people died ;

the temperate man, contrary u, prolongs life. "

It makes the Doctor Carton who said think that the man digs his tomb with his/her/its teeth.

The fasting was applied according to some laws. Jesus' disciples practiced an austere rule, respecting the fasting and wondered of what Jean's disciples didn't fast

. Why fast often us, us and the Pharisees, whereas Jean's disciples doesn't make it. " (Matthieu. IX. 14).

The fasting that is practiced again at some mystics was a religious rule, but it could also be interpreted like a rule of hygiene.

The alcoholism

The alcoholism, social curse was already fought. Noë felt the first the effects of wine (Genesis 9).

20. < Noë that was a farmer, was the first to plant the grapevine.

21. To drink wine, he/it intoxicated himself/itself, and he/it discovered himself/itself in the middle of his/her/its tent. "

But High cloud was excusable, it didn't know the effects of wine again. In the Lévitique, Yaweh applying to forbidden Aaron to the priests to drink intoxicating drinks.

10.9. Said nothing about won't drink wine, nor intoxicating drink, nor you, nor your sons when you will enter in the tent of meeting, so that you n didn't die, it is a perpetual law for your generations. "

_e2_

In the book of the Proverbs one reads a warning also against the dangers of wine, in a poetic enough language,

23.30. . For those that stay late by wine, for those that are going to taste the flavored wine,,

31. Don't look at wine as he/it is vermilion as he/it gives his/its burst in the cut, as he/it flows comfortably.

32. II ends up biting like a snake, and by pricking like a basil.

33. Your eyes will carry themselves on strangers, and your court will hold perverse speeches.

34. One hit me... I don't hurt a! One beat me, I don't feel anything! When will I wake up?... II is necessary to me of it again.

It is an excellent survey of psychology of the drunkard, he/it admires the beauty of wine, the drunkenness brings the sexual desires and a certain anesthesia to the pain. But wine sometimes serves the elected people, Judith takes advantage of the drunkenness of Holoferne to kill it. Judith after having invoked the Lord imagines a scholarly plan. She/it makes herself/itself beautiful

Judith. 10.3. She/it has bathed all his/her/its body in water, she/it anointed herself/itself of a rich perfume, she/it combed hair of his/her/its head.

4. She/it has decorated itself of necklaces, of bracelets, of rings, of counterparts of ears and all his/her/its ornaments,; she/it embellishes herself/itself extremely in order to lead astray the eyes of all men that would see it..

Holofeme invites Judith to a feast with arriêre-pensées, he tells his/its Bagoas eunuch

12. has Gone to persuade therefore to this Hebrew woman, who is at you, to come at home, to eat and to drink with us.

12. Because it would be a shame to our eyes if we let a similar woman without having trade with her. Because if we didn't attract it, she/it will ridicule us.,.

Judith accepts the invitation.

12.20. Holoferne was in joy because of her, he drank wine

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in big abundance, as him navait ever drunk only one day since his/her/its birth. .

After the feast all retire except Judith.

13.2. . Judith was let alone in the tent with Holoferne, prostrate on his/her/its bed, because he was drowned in wine. .

Then Judith invokes the Lord, takes the scimitar of Holoferne and kills it.

- . She/it hits two times of all his/her/its strength on his/her/its neck and she/it detached her/its head. .

In Joël's book he/it is question of the drunkards

1.5. . Wake yourselves drunkards up, and cry, you all, drinkers of wine, moan on the soft wine, because he/it is withdrawn you from the mouth. .

In the Bible he/it is question of absinthe. In Jérémie (1X.15), he/it is said that the idolatrous people will be stuffed of absinthe. It is not about the alcoholic liqueur that existed once. The precise chapter 111.15: < II watered me bitterness, inebriate of absinthe; the two terms are synonymous, word absinthe says itself in Hebrew. In anah. and mean the cursed also. Jérémie takes the same picture (XXIII.15). I will feed it absinthe and I will water them of gall.,

The gall, absinthe, the bitterness, it is the disaster that is going to destroy Jerusalem. Amos blames the Judges for their bad judgment (V.7 - VI-12). . They transform the right in absinthe., that means that the judgments are bad and unhappy.

In the apocalypse (VIII.17), the big star that falls on the earth and returns also bitter the water of the streams door the name of absinthe. Anal In,..

Famine

But if some precise rules existed for the Jewish people, during the famines the people ate whatever and even the children. At the time of the seat of Samarie (Kings 11.6.28) has what happened

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. Such woman told to me: Give your son, we will eat it today and tomorrow we will eat my son. We had my son cooked therefore and we ate it. "

This text shows the horror of the big famines.

To Joël's book (I), one finds the description of an invasion of grasshoppers

1.5 have Wake up yourselves, drunkards and cry. You all drinkers of wine, moan on the soft wine, because he/it is withdrawn you from the mouth!

6. Because a people invaded my country, powerful and innumerable,; his/her/its teeth are dandelions, and he/it has fangs of lioness.

7. he/it reduced my grapevine in desert and made of my fig-tree a dry wood; he/it peeled them completely and stripped; the branches are all whites of it. "

So the grasshoppers even devour the peel of the trees.

12.3 the grapevine is in confusion, and the fig-trees hit of languor; the pomegranate tree as well as the palm and the apple tree, all trees of the fields are dried >.

17. has The grasshoppers dried under their clods, the attics are desolate, the silos collapse, because wheat misses.

18.&#9; = why these complaints of livestock

&#9;et of the herds of roaming beefs?

&#9;Parce that they don't have a pasture,

&#9;même the herds of sheep perish. "

The invasions of grasshoppers were a hard curse and brought the famine.

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Garlic and onion

In the desert, the Hebrews had the nostalgia of a = basket to provisions. where one finds cucumbers, melon, leeks, and especially onion and garlic (Number XI.5).

The common garlic (allium sativum) was cultivated in Egypt in the time of Moïse. For the onion, it is about a softer variety, one calls it allium mascalonicum, cultivated around the city of Ascalon, from where comes the name shallot. The shallot is unknown to the wild state, but it is a variety of allium cepa or onion. 67 varieties of onions exist, the Hebrews were sausage rolls of it. The Talmud recommends to eat dishes often seasoned of garlic.

The onion, according to the tradition makes live old. The garlic is used in the treatment of hypertension. According to some biologists the onion possesses very big cells and possess a measurable biologic radiance. It is why it is necessary to consume it raw, in order to benefit from his/her/its qualities. Currently, he/it remains an important food in the countries Mediterranean and same in Provence it is not rare to see the children making their snack with a crust of bread rubbed to olive oil and an onion.

Food ration

One also finds in the Bible an idea of the human consumption in food. To the I°r Book of the Kings, we learn what per day consumed Salomon, c that is to say his/her/its people, the countries suzerains, since the stream until the country of the Philistine and the border of Egypt. In bulk this kingdom had 100-km large on 200-km long. II is difficult to know the number of the population, but while taking the census of the

Numbers one gets the total next one

&#9;Camp of Juda&#9;186.400

&#9;Camp of Ruben&#9;151.450

&#9;Camp of Ephraim&#9;108.100

&#9;Camp of Dan&#9;157.600

&#9;Lévites&#9;22.000

625550

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Therefore for this population,

2. . Salomon consumed every day in supplies: thirty horns (60 hl) of flower of flour and sixty horns (120 hl) of common flour, ten fat beefs, twenty beefs of grazing and hundred sheep, without counting the deer, the roebucks, the deer and poultries gotten fat.

It represents thirty beefs for 625.550 people, either a beef for more of 20.000 people, the rations were raised little.

HYGIENE

Health - Régime

. health is the most precious of all goods.

Ecclesiastical XXX.14.20.

In the clergyman (30), he/it is question of health

• Is a healthy and vigorous poor better that one rich flogged in his/her/its body (by the illness). Health and the good complexion are better than all the gold and a vigorous body than one Iranian. himself fortune. II doesn't have any preferable wealth there to the health of the body and there is not joy superior to the rejoicing of the Better heart is worth the death that a life of bitterness, and the eternal rest that a continual infirmity. Goods spilled on a closed mouth are as the offerings of food placed on a tomb. What does the offering serve to an idol who doesn't eat feels? So he of the man that God pursues is some (by the illness). II sees its eyes and he sighs as sighs an eunuch who hugs a virgin.

To the chapter 31 he/it is question of the feasts:

< You have took place at a considerable table, don't open on her your throat, and don't say: . How many things on that.. Do remember that the envious eye is bad thing, does anything have it summer created of worse than 1'oei1? As plane him before all face. Where he/it watches, don't spread the hand and doesn't knock you with him in the dish... Eat, as (he/it agrees) to a man, what is in front of you, and don't chew (with noise), of fear to make you odious. Rest the first by good education and don't be insatiable by fear of a mistake... The healthy sleep is for the temperate stomach. One rises morning and one has the mind to oneself. Insomnia, cholera and gripes are for the intemperate man. If one forced you to take (too much) of food, raise you, pro

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Therefore for this population,

2. . Salomon consumed every day in supplies: thirty horns (60 hl) of flower of flour and sixty horns (120 hl) of common flour, ten fat beefs, twenty beefs of grazing and hundred sheep, without counting the deer, the roebucks, the deer and poultries gotten fat.

It represents thirty beefs for 625.550 people, either a beef for more of 20.000 people, the rations were raised little.

HYGIENE

Health - Régime

. health is the most precious of all goods.

Ecclesiastical XXX.14.20.

In the clergyman (30), he/it is question of health

• Is a healthy and vigorous poor better that one rich flogged in his/her/its body (by the illness). Health and the good complexion are better than all the gold and a vigorous body than one Iranian. himself fortune. II doesn't have any preferable wealth there to the health of the body and there is not joy superior to the rejoicing of the Better heart is worth the death that a life of bitterness, and the eternal rest that a continual infirmity. Goods spilled on a closed mouth are as the offerings of food placed on a tomb. What does the offering serve to an idol who doesn't eat feels? So he of the man that God pursues is some (by the illness). II sees its eyes and he sighs as sighs an eunuch who hugs a virgin.

To the chapter 31 he/it is question of the feasts:

< You have took place at a considerable table, don't open on her your throat, and don't say: . How many things on that.. Do remember that the envious eye is bad thing, does anything have it summer created of worse than 1'oei1? As plane him before all face. Where he/it watches, don't spread the hand and doesn't knock you with him in the dish... Eat, as (he/it agrees) to a man, what is in front of you, and don't chew (with noise), of fear to make you odious. Rest the first by good education and don't be insatiable by fear of a mistake... The healthy sleep is for the temperate stomach. One rises morning and one has the mind to oneself. Insomnia, cholera and gripes are for the intemperate man. If one forced you to take (too much) of food, raise you, pro

THERAPEUTIOUE

The transportation of the medicines

In the Genesis (XXXVII), Joseph's brothers sat down to eat, aprés to have thrown their brother in a cistern

25. . ...Raising the eyes, they transfer to arrive a Jews trailer that came from Galaad; their camels were charged of anklebone, balm and laudanum; they descended in Egypt. .

In another translation, they were charged of perfumes, resin and myrrh.

The anklebone is used like homoeopathic remedy under his/her/its two varieties Astragallus glyciphillos (anklebone to leaves of licorice) and Astragallus lamberti or oxytropis lamberti. All two push in France. The anklebone is a remedy for the patients having a big weakness with intellectual numbness.

The balm cannot be identified, because a big variety exists.

Laudanum is a containing liquid of the opium powder, the saffron, the cinnamon, the clove. He/it is used in external applications, in compresses or in drops for the internal use against the diarrhea, the anxiety, the pain. He/it also enters in the preparation of the auricular drops for the pains of ears. In the translation Staple, the translation is labdanum, but this name doesn't exist in the present floras. The mystery remains therefore on this term. Classically laudanum would have been invented by an English physician of the Sydenham name.

The myrrh is a resin, coming of a tree of Arabia, used for his/her/its perfume and in medicine.

The resin is pulled from the sap of the conifers and has numerous applications, again nowadays.

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Hyssop

During the blessed water aspersion, in the beginning of the Mass, in the old liturgy, he/it is question of hyssop (Psalm L.9)

"&#9;Purifie me with the hyssop and I will be pure,

&#9;lave I and I will be whiter than snow.,

In the Lévitique (XIV), the hyssop is associated to the idea of purification

3. " ...if the leper is healed of his/her/its leprosy, 4. the priest will order that one takes for the one that must be purified two living and pure birds, of the cedar wood, the crimson and the hyssop. n

A few farther, one attends the same induction, for the leprosy of the houses,

49. " II will take for the sacrifice of the sin for the house two birds, of the cedar wood, the crimson and the hyssop. .

The aspersion made itself with an aspersoir composed of an attached hyssop tuft to the cedar wood by a ribbon of scarlet, dyes with the product of the cochineal. One sprinkled with the blood of the passereaux.

In the Numbers (XIX), to purify a soiled tent he/it is question of hyssop

18. " A pure man will take the hyssop and, having soaked it in water, he will make the aspersion of it on the tents, on the whole furniture, and on the people who were there, on the one that touched some bones, or a killed man, or a dead, or a sepulcher.

These strange rituals have been dictated by a worry of hygiene, inspired of a rudimentary medicine. All is symbol: incorruptibility of the cedar, the odor of the hyssop covers the scent of the sin, the cochineal is the color of blood. The hyssop, plant of the rocks belongs to the family of the Labiacéeses, his/her/its flowers are purple dark (color of the penitence). The brewing of his/her/its flowers is used like stimulant.

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Cedar and hyssop are close by king Salomon

" II has di disserté of the trees, since the Lebanon cedar until the hyssop that comes out of the m" (1°' KINGS V.13).

The hyssop that leaves the wall is not the hyssopus officinalis, but the origanvulgare or marjoram, very common in France. In popular medicine it is also a remedy of the cough, u,

purifier of the leprosy. By analogy one made a purifier of the sin of it.

Thermal cures

In Jean (V), one speaks of the Béthesda swimming pool, that seems to be used like thermal cure

&#9;2. . However, he/it is in Jerusalem, close to the door of the Sheep,,

a swimming pool named in Hebrew Béthesda, that has five porches.

3. Quantity of invalids was spread there, blind, limping,

ankylosed, that waited the bubbling of water, 4. because, of

Z t time has t - an angel descended in the swimming pool and agitated

&#9;u - - faith that was the first to descend after water

had been agitated was healed of his/her/its pain, whatever he/it was. To

The big quantity of patients watch that it was about a swimming pool reappointed for his/her/its recoveries. The bubbling of water that didn't exist makes an intermittent fountain think always as the one of Vals that springs at stationary hour. It is the pressure of gas that makes spring water.

Musicothérapie

David, thanks to his/her/its harp, bill efficiently Saül, affected by a nervous illness. The young shepherd of Bethlehem is him the ancestor of the present musicothérapie 1

In the time of David the peoples of Israel, of Babylon, of Egypt, of Syria conjugated medicine and music in the treatment of the psychic unrests. The Hebrews didn't ignore these practices. These are the servants who counseled the remedy

I° Samuel. XVI. " 14. The mind of Yahweh withdrew from Saül, and a bad mind sent by Yahweh melted on it... 18. One

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the speech takes some servants and says: . Here it is, I saw the son of Ichay, of Bethlehem, that knows how to play,; it is a valiant séntendant to speak and a warrior, a man of beautiful face, and Yahweh is with him. 19. Saül sent some messengers to Ichay, to tell to him,: = Send me David, your son, who is with the sheep... 23. When God's mind was on Saül, David took the zither and touched it of his/her/its hand, and Saül calmed itself and was well, and the bad mind withdrew from it. .

But the secret it is (incantation. That she/it is Greek, Latin or Semitic, the term has the same origin; it is the sung formula, the same word gives the enchantment. The Hebrews know that a snake charmed by music is not more dangerous. If the snake has plugged himself the ear., the charmer cannot neutralize it (Psalm L VIII. ô/7). It is a bad mind, a demon who seized Saül. To charm it one endeavors to act as on a snake.

In the same way, the funeral songs are destined to maintain under the charm the deceased's mind that prowls seven days by the cadaver. Jesus asks for the cessation of the flutes close to the girl of Jaïre, who is going to revive (Matthieu IX.18). This music is also to defend the setting against the demons propagators of the illness.

The incantation is used to provoke ecstatic states. Samuel gives the order to Saül to go to the meeting of the. Neblim TO, of the prophets. To the sound of the lyres, of the flutes, of the tambourines, at the sight of their gesticulation, Knows! is seized of the sacred delirium and gets to has prophesy >. He/it becomes another man, God has him n changed" the heart (I" Samuel. X.59). Music becomes initiatique.

DEAD - RESURRECTION

The death plays a big role in the Bible. The first dead Abel cest, son of Adam, killed by his/her/its brother Cain. One sees numerous people condemned to die by God, because they had sinned. II seems that the death is on time a current punishment biblical. One also learns some details on the death, on the funeral ceremonies, on the deaths. The Egyptian customs had been introduced in Israel. Finally the death is only an episode for the Christian and the resurrection is part of the dogma.

In Marc's gospel (V) one attends the death of the girl of the chief of Jaïre synagogue (she/it will be revived besides) and one reads

38. . They arrive home of the synagogue chief, and Jesus sees the agitation and people that cry and that push big screams. .

It was the habit to utter some screams at the time of the death and he/it exists again in some countries of the professional mourners who shout and moans at the time of a death.

Embalming

The embalming that existed since millennia in Egypt, was also practiced at the Hebrews. In the Genesis (L), one attends Jacob's embalming

2. has Then him (Joseph) ordered to the physicians to his/her/its service to embalm his/her/its father, and the physicians embalmed Israel. 3. They used forty days there, (because it is the time that one uses) to embalm.

The embalming is a very long operation, one removes the viscera, one plunges the cadaver in salty baths (natron) and there were professional embalmers. The Egyptians embalmed the deaths and made some some mummies. Joseph

who had lived with the Egyptians adopted their customs for his/her/its father's death. Jacob was buried to the country of Canaan in a cave.

In Holy Jean, about the entombment, one parle&#9;i

of 100 books of myrrh and aloe for the embalming. Jean

says that the cadaver was enveloped in linens and Matthieus

speak of sheets.

In Holy Jean one finds

XIX.39" Vint as Nicodème, the one that previously go to find Jesus of night, he/it brought a mixture of myrrh and aloe, hundred books about. 40. They took Jesus' body and surrounded it with strips with the aromatics, following the fashion of burial in use at the Jewish. "

Hérodote describes the embalming

" The embalmers pull the brain by the nostrils, makes an incision to the stomach with an obsidian, remove the intestines, wash them to the wine of palm, put them aside in a casket when it is about important characters. Then the body is salted, put in the natron, enveloped then of strips and placed in a sarcophagus of wood imitating the human shape. "

The former cananéens was buried in the replicate attitude, picture of the position of the fetus in the maternal breast.

The Holy-Susire

The shroud that enveloped the Christ led to a lot of polemics on his/her/its authenticity.

It is a piece of linen of 4,36 meters on 1,10 meter carrying the marks of a gory human body. This shroud is in a shrine in a chapel of the cathedral Saint Jean of Turin.

Property of the royal house of Turin, he/it is in Turin since 1578. The wife of the duke of Savoie had received it in 1452 Marguerite of Charny. In 1357 viscount Geoffroy of Charny had received the right to expose it in the collegiate of Lirey (diocese of Troyes).

A chronicle of the fourth crusade of Robert of Clari learns that it was in Constantinople in the monastery of Mrs. Sainte

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Marie of Blachernes where was the Christ's shroud. The bishop of Troyes, Garnier of Trainel was assigned to watch over the relics. He/it died in Constantinople in presence of Guillaume of Champlite who married a Chamy.

But several holy shrouds are signalled in Earth Holy.

In Jerusalem, bishop Amulphe tells it to have seen in 640.

To the same time, the bishop of Saragosse, holy Braulion, also speaks of the shroud.

Saint Jérôme, toward 400, speaks of an apocryphal Gospel saying that resuscitated Jesus appeared to Jacques the Miner and that the shroud was given to the priest's servant.

A photo of the shroud of 1898 by the knight pia shows that the picture of the shroud is a negative.

In 1936 some photos were taken by Giuseppe Enrie and studied by scientists. The Dr Water spaniel in" the Christ's Passion according to the surgeon" writes: has For the Blood pictures outside of all desirable possible physico-chemical confirmation, I believe to be able to affirm from now on that they are reproduction, by direct contact, traces it naturally of the formed blood clots on the cutaneous surface of crucified it. "

&#9;&#9;L'expertise shows

&#9;&#9; - an excoriation of the left knee,

&#9;&#9; - a swelling of the nasal region,

&#9;&#9; - an inflation of the right zygomatic arcade,

&#9;&#9; - of the swellings of the superior lip and the jaw,

&#9;&#9; - an injury to the level of the 6th, 7th coast.&#9;-

-&#9;&#9;Une measures to the carbon 14 would permit to date it to 5 or

&#9;10 years near, but the measure risks to damage it.

&#9;&#9;La cathedral of Oviedo, in Spain, keeps a veil who

&#9;passe to have enveloped the Christ's face.

&#9;&#9;Il have been studied by Mgr Ricci, the measures have been taken,

&#9;un precise summary has been made and it coincides precisely with the picture

&#9;du Shroud of Turin, but symmetrical (he/it has can be been return-

&#9;né). One finds there also as on the shroud of Turin, the mark,

&#9;d'un out-flow of blood on the forehead and on the right side of the

&#9;bouche.

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This relic is in Spain since the ninth century, that means four centuries about before the shroud appears in Turin.

Violent deaths

In the Bible we attend a lot of violent deaths, either during fights, either as punishment. Here are some of it

9. "And Joab tells Amasa: Is "the peace with you, my brother? ". And the right hand of Joab seizes the beard of Amasa for the kiss. 10. Amasa didn't make sure to the sword that was in the hand of Joab; and this one hit of it to him to the stomach and spilled his/her/its innards on the ground, and he/it didn't have to double the stroke

Amasa died... 12. However Amasa had rolled itself in his/her/its blood in the middle of the road. .

Dead criminal cruel

In the Judges (IV) one attends a horrible crime. Sisera comes to take refuge under the tent of Yahel. She/it covered it with a carpet, gave him of milk and Sisem fell asleep.

21. "However, Yahel, woman of Héber, took a peg of the tent and, holding hand-held the hammer, she approached mildly of him and drove him in the temple the peg that penetrated in soil, because he slept deeply, exhausted of fatigue, and he died. "

This special murder, especially on behalf of a woman, show the cruelty of this time. In more one gives the details, the peg had crossed the skull of part in part and had nailed it to soil.

Dead by crucifixion

It was the mode used for the convicted. The most often the crucifixion made itself the head below. Jesus has been crucified the head in top so that agony lasts longer. Saint Matthieu describes agony so

46. XXVII Toward the ninth hour, Jesus threw a big scream saying: "Fold, Eli, Sabacthani llama ", that means My God,

&#9;-99-

4

My God, why m did you abandon me? 50. Jesus, uttering a big scream again, returned the mind. .

Jesus spoke Syrian dialect, mixed of Hebrew.

Saint Marc tells the narration in the same terms, except a small difference. The soldiers want to give to Jesus of wine mingled of myrrh whereas Matthieu speaks of mixed wine of gall.

Saint Jean brings some variants. Jesus says: "I am thirsty. and one moistened vinegar a sponge fixed to a stem of hyssop and one approached it of his/her/its lips.

30. " When Jesus had taken this vinegar, he says: "It is accomplished! _, and inclining the head, he/it returned the mind. "

Jesus' bones was not broken like those of the other convicted and a soldier pierced him the side with a spear.

1&#9;Le Professor Bréhant in a conference in the Museum Carna-

valet gave some precisions on the death of crucified them.

First crucified them were not nailed by the hands, but by the wrists. The nail in the hands cannot sustain the weight of the body and can tear cloths. A lot of pictures of crucifixion are false on this point. The feet were nailed, in general separately, and the piece of wood on which they rest was added by the painters in order to paint a more aesthetic foot.

Crucified at noon, the Christ died at 9 o'clock. Of what did he/it die?

One invoked the sunstroke, the hemorrhage, a syncopation. Crucified it in fact dies of asphyxia. By his/her/its position the thorax is blocked, the muscles tetanize themselves. Crucified it tries to take support on the feet to unblock the chest, but cannot make it a long time because he/it is exhausted quickly. It is a slow death and awful. The stroke of spear that was given represents the coup de grâce in Roman law and was only given after the death.

%uplift

The day of the Resurrection, according to Matthieu, Marie the Magdaléenne and the other Marie came to the tomb.

2. " II had sudden there a strong earthquake, because an angel of the Lord, descended of the sky, had approached of the stone that he had rolled, and he had sat down over. 3. His/her/its face shone as the lightning and his/her/its garment was snow-white. "

- tao -

It is necessary to note that Marie of Magdala had a strong imagination and what had been possessed of 7 demons (Marc XVI.9).

Saint Mare speaks of three women in the tomb: Get married the Magdaléenme, Marie mother of Jacques and Salomé that bought some aromatics to embalm it.

For Jean, Marie the Magdaléenne is the only eyewitness and two angels clothed of white exist.

In the first epistle to the Corinthians (XV) written toward 57, one reads

4. v... quïl is revived the third day, in accordance with the Writings 5. and that he/it appeared to Céphas, then at Twelve. "

6. . Then, he/it appeared at a time to more of five hundred brothers, most of them now live again and some died. 7. Then he/it appeared to Jacques, then to all apostles, 8. and in latest place he/it appeared me also to me, as to the runt. 3.

Paul continues his epistle while demonstrating that the Christ's Resurrection is the guarantee of the resurrection of the supporters

12. • However, if one preaches that the Christ is revived of the deaths, how some among can they told you that there is not resurrection of the deaths? 13. If there is not resurrection of the deaths, the Christ non is not revived. 14. But if the Christ is not revived, he follows that our predication is also vain, vain your faith. "

This logical reasoning is not conclusive. Paul speaks again of the How of the resurrection

35. < But, will one say, how do the deaths revive them? "

II explains that it is about a seed that gives a particular body

42. . Sowed corruptible, one revives incorruptible; 43. sowed ignominious, one revives glorious; sowed weak, one revives strong, 44. sowed animal body, one revives spiritual body. "

And farther (51), he/it continues:

Here it is that I am going to tell you a mystery: we won't die all, but all will be transformed us, 52. in one instant, in the blink of an eye to the sound of the last trumpet,

-is silent-

because she/it will sound, and the deaths will revive incorruptible, and us, we will be transformed.

The problem of the Resurrection is specified in Holy Luc. The Sadducéenses that don't believe in the resurrection ask a question to Jesus: seven brothers took successively for wife the same woman, according to the law of the lévirat, the seven brothers died without letting children and the woman also died.

33. . Then, this woman, to the resurrection, of which among them becomes her the woman? Because she/it will have been of the seven. "

Jesus explains whereas the marriage doesn't exist in the other world

35. . But those that will have been judged worthy to have part in the other world and to the resurrection among the deaths won't marry and won't be married. 36. They are not able to either to die, because they are similar in heaven and they are sons of God, once resuscitated. "

II is necessary to note that the doctrine of the resurrection is especially developed by Paul and Luc, who admire it, whereas in the former Will it in is not question. It is a recent doctrine that has been developed by the Catholic church and in shape one of the bases.

Examples of resurrection.

The resurrections are numerous and constitute some miracles. Here is the one little known of Tabitha, described in the Acts of the Apostles (IX), the miracle is accomplished by Pierre

40. . Pierre had everybody taken, got on the knees and prayed. Then, turned toward the body, he/it says: = Tabitha, standing! ". She/it opened the eyes and, seeing Pierre, she/it got on her/its posterior. 4. He/it gave him the hand and put it up. "

The resurrection of Lazare is more famous. One finds it in Jean (XI). Laure was at the tomb since four days. When Jesus lives to mourn his/her/its sister Marie, he had an interior quivering. Jesus poured some tears, and quivering again internally he went to the tomb. The resurrection of Lazare is not mentioned in the tabular written toward 50 to 60 after J.C., yet eyewitnesses of the resurrection who had occurred before twenty years had to exist. Jean writes later, about sixty years after the miracle.

RECOVERIES - MIRACLES

The miracles are numerous in the Bible and are God's demonstration, it is in a way the divine language. What decorated abnormal, supernatural, can be only divine.

One can mention a lot of it. At the time of the alliance with God, occurs a supernatural phenomenon

Here it is that a steaming furnace and balls of fire passed between the shared animals.. God appears to Abraham during the sleep

is sleepy fell on Abraham and Yahweh tells to him. _...

The history of Cheek

is miraculous and resemble to Hercules' myth. The Herpour hero to punish a misdemeanor of Laomédon, king of Troy. According to a belated version, Hercules would have penetrated in the muzzle of the beast and three days would have remained there, according to Tzetzès, Byzantine scientist of the XII century, to come from it to tip and to save the beautiful,; the girl of Laomédon, offered the monster in holocaust.

In the Egyptian legend one tells a man's history that would have remained three days in the sea before being collected by a big snake on a desolate island where he/it has been rejected; it is by boat that he/it came back at home.

The scribes and the Pharisees asked Jesus for a sign, as proof of his/her/its mission. The Christ answered (Matthieu. XXXVIII)

40. < Bad and adulterous generation that asks for a Sign! He/it won't be given him of other sign that the one of the Jonas prophet. As well as Jonas stayed in the stomach of fish three days and three nights, in the same way the man's Son will stay three days and three nights in the heart of the earth. N

In Jonas (II), one finds a pretty psalm that is the next one

6. has waters were urgent me of all parts, to remove me life. The abyss dug itself around me, the streams regained my suckles.

I descended until the roots of the mountains, the bolts of the earth closed themselves forever on me, but you will raise my life of the corruption, Yahweh my God! ,

Fish becomes therefore a symbol of the death and Jonas' adventure that is the symbol of the death of the Christ and his/her/its resurrection. Jonas' history becomes a prophetic allegory.

One can also think that this mysterious adventure shows

the full to can God, who can arrange to his/her/its manner of the destiny of his/her/its creatures. Jonas has been passed by the events and is only the witness of the marvels of the divine power.

It is necessary to note also that some, by an audacious extrapolation, pretend that the fish of Janos would be only a sousmarin and that a very developed civilization existed, today extinct.

Outside of God's demonstrations, one especially attends in the New Will, to phenomena that hold the magic,: to the marriage of Died Jesus transforms water in wine, he/it walks on the streams, he/it pacifies the storm, he/it multiplies breads, etc...

But to remain in the medical domain, we will stick to the

Miraculous recoveries

Yet the scientific medicine had developed itself in Greece and in Palestine, since more of five centuries. Hippocrate had died toward 377 before J.C. According to the tradition, the illness was the punishment of a sin.

In Jean (V), Jesus who has just healed an invalid (since 38 known!), tells to him

14. n You healed: don't sin, for fear that him you don't arrive worst.

In the IX chapter he/it meets a blind of birth

2. < His/her/its disciples asked him: . Rabbi, quia sin, Blvd or his/her/its parents, so that he/it is blind?

The recovery could not make itself that by God who removed] are sinned or hunted the demons.

In Matthieu (X), one speaks of the possessed mute

32. has They left when one brought them a mute that was possessed of the demon. 33. Once the hunted demon, the mute spoke. s

In the XII chapter, it is a possessed blind and mute

22. • Then one brought him a possessed blind and mute. He/it heals it, so that the mute spoke and saw.

In Luc (XIII), it is the arched woman

II. II had there exactly there a woman that, since eighteen years was possessed of a mind that made it minute: she/it was all arched and in the impossibility radical to raise the head. 12. Jesus the seer, called it and says to him: . Woman, you are delivered of your infirmity; 13. And he/it imposed him the hands, and at once she/it straightened herself/itself and started glorifying God.

The recovery became thus a moral thing, but with a magic aspect. The magic and medicine made neighborliness. Hippocrate already spoke of sacred illness about some nervous illnesses as the epilepsy. In some countries having kept their ancestral traditions, at the African blacks, the illness has a magic character that requires the recourse to the wizard again.

Here are some examples of miracles.

Elisée revives it / them of the Sounamite. ,

In the second Book of the Kings, we attend a curious stage. The child of the Sounamite had died lying on his/her/its bed.

33. . He/it entered and, having closed the door on them two, he/it asked Yahweh. 34. And he/it went up and lay down on the child; he/it put his/its mouth on his/her/its mouth, his/her/its eyes on his/her/its eyes, his/her/its hands on his/her/its hands, and he/it spread on him, and the flesh of the some

of çà and there, then he/it went back up and spread on him, and the child sneezed seven times, and the child opened the eyes. "

II is necessary to note the following facts

- Elisée remains alone with the child,

- he/it prays,

- he/it practices the plugs to mouth,

- the resurrection makes itself in two times.

Recovery d Jerusalem of a born blind.

In Me - (IX), one reads

4. = We need, so much that he/it is daylight, to accomplish the sissile oaks of the one that sent to me. The night is going to come: no one be able to more accomplish them then. 5. So much that I am in the world, I am the light of the world ". 6. It says, he/it spit on the ground, made the mud with his/her/its saliva and smeared him the eyes of this mud. 7. On that him says to him: = Is going to wash to the swimming pool of Silaï" - word that is translated by. sent" -. II left to wash therefore and came back while seeing. "

Here is what it is necessary to note

- the miracles cannot make themselves that the day,

- the recovery makes itself by application of dust and saliva, consistent of a washing to water.

The blind of Bethsaïde.

In Marc (VII), one attends a miracle

23. " Taking the blind by the hand, he/it led it out of the borough, put him his/her/its saliva on the eyes, imposed him the hands and asked to him: . Do see--something? _. 24. Raising the eyes, he/it says: has I see people, because I see as trees, and they walk. " 25. Then Jesus put him the hands again on the eyes, and he lives clear, and he was reestablished, so that he saw all distinctly. 26. Then he/it sent back it at home, while saying: . Between same not in the borough ".

Let's note that

- Jesus is alone with the blind = out of the borough ",

of them -. without, the recovery makes itself in two times,] has recovery must be held secret.

Recovery of a leper.

The miracle is in Marc (I)

40. A leper came to him, that implored it, bends the knee and says to him: . So m wants, you can heal myself. " 41. Taken of compassion he/it spread the hand, touched it and says to him: . I want it, be healed! " 42. And immediately the leprosy left it, and it was healed. 43. Speaking him of a stern tone, he/it immediately dismissed it. 44. < Keep you, he/it says, to speak of it to no one; but is going to appear to the priest and,

f&#9;pour your recovery, offer what Moïse prescribed: It will be for them an attestation! " 45. But once gone, he/it started proclaiming very loud and to reveal the thing, so that Jesus could not enter more conspicuously in a city, but was held outside, in lone places. And one came toward him of all parts. "

Here are the remarks to make

- the recovery makes itself by the touching and the speech,

- Jesus asks for the secret,

- Jesus wants that the priest is control of the recovery,

- Jesus hid because of his miracles.

The paralytic.

In Jean (V), Jesus heals a paralytic

6. . Jesus the extended seer and knowing that he/it was in this state since already a long time, tells to him: . Do you want to heal? " 7. The invalid answered: < Lord, I don't have anybody to put me in the swimming pool when water has just been agitated, and, while I go there, another descends before me. " Jesus tells to him: . ' Standing I Prends your debris and walk. • 9. And immediately the man was healed; he/it took his/its debris and started walking.

Remarks

- The invalid only believes in the virtue of the swimming pool.

- The recovery makes itself by the command, by the speech.

The limping healed.

In the Acts of the Apostles, Pierre heals a limping

Pierre and Jean going to the Temple meet a limping that one brought every day close to the door of the Temple to ask for alms.

III. 4. " Pierre, fixing it of the look, as well as Jean, tells to him

"look at us! " 5. The other, raising the eyes, expected to receive something of it. 6. But Pierre tells to him: "I don't possess money, nor however. But what I have, I give it to you! In the name of Jesus Christ of Nazareth, key! " 7. And taking it by the right hand, he/it raised it. Instantaneously he/it had some the plant of the feet and the strong ankles; 8. Of a jump he/it was standing, and he/it started walking. "

II seems to be about a per person recovery interposed that is the invocation to Jesus Christ who heals the limping, as well as a prayer can heal.

The deaf-mute.

In Marc (VII), Jesus heals a deaf-mute

32. " One brought him a deaf stuttering and one asked it to impose him the hands. 33. Taking it to part, out of the crowd, he/it put him his/her/its fingers in the ears and touched him the language of his/her/its saliva. 34. Then raising the eyes in the sky, he/it breathed a sigh and tells to him

"Ephrata, that means open you! " 35. And his/her/its hearing opened up, and immediately the tie of his/her/its language unknoted itself, and it started speaking distinctly. "

It is necessary to note

- That the miracle requires the solitude", it took it to part, out of the crowd ".

- The explanation of the recovery is simplistic: "his/her/its hearing opened up - the tie of his/her/its language unknoted itself ".

- The recovery makes itself by the command.

The girl of the Cananéenne.

In Marc (VII), Jesus heals the girl of the Cananéenne

A woman cananéenne, syro-Phoenician of birth, demand to Jesus to hunt the demon out of his/her/its daughter

27. . I1 tells to him: . First let satiate itself/themselves the children,

because he/it is not well to take the bread of the children to throw it to the dogs. • 28. She/it answered to him: "Okay, Lord! But the dogs, under 1. table eats the crumbs of the small. = 29. He/it tells to him: "For this speech, go: the demon came out of your daughter. >

In this miracle, the recovery is bound to the mother's wisdom, what is curious enough. The woman was not the elected race, what proves that Jesus could be interested in people of race and different religion, but propertied wisdom. it is a little a manner to curb the pride of the Jewish

The. proceeded. miraculous

One always recovers the same process

- The miracle only makes itself the day.

- The miracle must be hidden.

- The mode of recovery is variable - by the speech, the command, - by the imposition of the hands. by the finger in the ear, - by the application of saliva, by the plugs to mouth, etc...

One can wonder sil doesn't exist an electric phenomenon.

An electric fluid exists 7

In Marc (V), one sees a woman afflicted of a blood flux since twelve years

26. "... that had suffered a lot because of a lot of physicians and had spent all sound to have, not only without any profit, but rather to go more badly. "

II is necessary to note a violent critical against the physicians of the time, who would be able to again, alas, to make itself/themselves nowadays.

27. _... she/it came in the crowd, by behind, and touched his/her/its garment. 28. Because she/it said herself/itself: If at least I touch his/her/its garment, I will be healed. = 29. And immediately the source (of the flux) of blood dries up, and she/it knew in his/her/its body that she/it was healed of her/its infirmity. 30. And immediately Jesus realized that a strength (miraculous) had left of him. He/it turned around in the crowd and says: . Who touched my clothes? .

According to this narration he/it seems therefore that Jesus radiated, either a fluid, a certain magnetism or an electromagnetic field since he felt the woman's contact. To the technical viewpoint one could think about a discharge of capacitor or a high-frequency current. Those that deny Jesus' divinity explain this phenomenon while saying that Jesus was a magician, educated of the secrets of the Egyptian priests, that knew how to handle electricity.

Conclusion on the miracles

The question of the miracles remains controversial. The miracle is, by definition, an inexplicable recovery, it is necessary to admit an extraordinary action, of spiritual origin, therefore.

The Filipino healers heal the patients while driving the hands in the body of the patients and eradicate the pain without letting traces. II would be about superior spiritual faculties and an action on the astral body, but it is necessary to admit the existence of the astral body already!

While simplifying, the miracle exists for the believers, for the non believers the miracle explains itself by material reasons.

For some the miracle would act on the vital strength. The different factors of action would be

- the imposition of the hands that acts by magnetism,

- some dilute substances and dynamisées act on the vital strength, it is the basis of the homeopathy.

- of radiations, of the waves emitted by the human brain.

According to Alexis Carrel, of the brains in prayer, fixing their thought on the same thing can have a powerful action and it could explain the miracles of Lourdes.

Among the physicians, the opinions are shared. The millions of pilgrims come to Lourdes and the true miracles are rare. Anatole France said, in 1925 in = On the white stone.: . I see a lot of clutches, but not of legs of wood. >

A physician of the Medical Commission of Lourdes declares: . Why refuse to admit besides against all evidence, that Lourdes detains well, indeed, a part of this mystery. It would be a matter for an intellectual integrity of which, alas! everybody is not capable. . (Dr Gabé.Sanded).

II is necessary to note that the miracles were a lot more frequent in the time of Jesus that now. Can be it is necessary to take into account the enthusiasm of the crowds and the spiritual climate of this time. If someone made Jesus' miracles currently, that means a few score of miraculous recoveries in some years, it would make some noise!

MARRIAGE - DIVORCE

V feminine condition

The women had few rights, same not the one to have their body.

In the first epistle to the Corinthians (VII), one finds:

4. • It is not the woman who can have his/her/its body this right is to his/her/its husband. "

In the clergyman (XXV) a chapter is titled: . The woman who makes his/her/its husband's misfortune ", and the woman is described under a very bad day;

15.&#9; < I like to live better with a lion and a dragon that to live with a bad woman. "

23. . It is by a woman that the sin began; it is because of her that we will die all. "

In the XXVI chapter, the title is: . Bad woman and virtuous woman. .

8. . It is a big topic of anger that a woman devoted to wine; she/it doesn't veil her/its shame.

9.&#9;A the effrontery of his/her/its look, to his/her/its aillades, one recognizes a woman's impurity. "

The XXXVI chapter contains: = Of a woman's choice =.

23.&#9;La woman receives all species of male, but such girl is better than another

24.&#9;La beauty of the woman rejoices the face and surpass the man's desire. "

In Esaïe (III), a chapter is titled: has Against the luxury of the women. .

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16. has Yaweh said, because the girls of Zion make the haughty, what advance while overflowing himself, and with defiant looks, that they go while waddling, and while making sound the rings of their feet,

17. the Lord will hit the burr the skull of the girls of Zion,

And Yaweh will discover their nudity. .

The Babylonian had the right to work, they could be pleased to the day, they could acquire goods, to adopt some children, they could be even priestesses.

The Hebrew woman had an analogous statute, except the right to be a priestess. The women attended the religious assemblies (II Samuel. VI. 19.) they came with their husbands to the sacred feasts (Deuteronomy. XII. 2). The women play an important role in the Bible and many are famous

Debora, Esther, Judith, Athalie, Rachel, Suzanne, the queen of Saba, Marie-Madeleine, and well of others.

The marriage to the biblical times

The marriage is a private business. The girl's conduct in the husband's house is accompanied by happy demonstrations, but non ritual.

The marriage has been negotiated by the two families. The husband acquired his wife while paying to the father and the brothers for the. mohar

whose amount imposed to him (Genesis XXXIV. 12).

It is not necessary that the girl is consulted, as it is the case for Rébecca (Genesis XXIV. 57.). The girl could be married before his/her/its puberty, or to be sold like slave, concubine (Exodus XXI.7). The kidnapping is admitted (Judges XXI), one can also marry a captive.

The mistake on the woman doesn't annul the marriage. Jacob perceives that Laban substituted Bound to Rachel (Genesis XXIX). The consent of the young man is not necessary (Genesis XXVIII. 6).

A servant negotiates the marriage of the master's son (Genesis XXIV). So all it shocks us in one present period of éman

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cipation of the woman, the bourgeoisie of the 19° century applied the same principles again and the marriages were made by the families.

But the Bible tells beautiful histories of love, as Jacob and Rachel (Genesis XXIX), of Moïse and Séphora (Exodus HIM), of Ruth and Booz (Ruth. II).

The mohar could replace itself by a rendering of services: Jacob serves Laban seven years for each of his/her/its fills (Genesis XXIX.).

Saül requires David a war exploit to give him his/her/its daughter Mikal with maybe the ulterior motive to get rid of a too glorious man (I. Samuel. XVII. 25).

In the rich families the mohar is reverted to the girl like dowry, what Laban didn't make,: . He/it treated us like strangers since he/it sold us. . Genesis. XI. 15).

It is the payment of the mohar that creates engagement. The fiancé is called son-in-law (Genesis. XXIX). The adulterous fiancée incurs the capital punishment, as if she was a wife (Deuteronomy. XXII.23).

The pre-nuptial agreement is belated enough, it appears in Tobie (VII. 13). The code of the alliance indicates the obstacles: (Lévitique. XVIII. Deuteronomy. XXVII).

Then the marriage becomes more moral and religious. The prophets compare God's union in Israel to a marriage: Daring. I. Isaïe. 1. Jérémie. HIM). This evolution implies the monogamy

The Christ who will condemn the divorce doesn't make allusion to the polygamy. The marriage became a contract consecrated before God (Corpses.II) and an alliance with God (Proverbs. II) that imposes itself little by little (Proverb V. Psalms. CXXVIII).

The girl was considered like wife 4 to leave from engagement, but it didn't imply the common domicile. If the man died before the marriage, the girl was considered like widow.

The marriage celebrated themselves in presence many guests, as the marriage of Died, famous by the miracle.

The first day of the marriage, at dusk, a cortege drives the wife home of the spouse. This one decorated with one crown, came on the doorstep of the door to look for his/her/its wife. Of the girls, a lamp to the hand, went to the spouse's meeting. The young woman took leaven, put one of it

piece on his/her/its forehead, another above the door, she/it entered in the house with a spits water on the head. The feast lasted seven days, one ate, one drank, with songs, of the dances. The master of the ceremonies was the chief of the feast, c is he that tastes the wine of marriage of Died (Jean. II). One counted about five liters of wine by guest.

Marriage

The marriage starts with the love and we are going to see the love in the Bible.

The love

The books of the Bible contain beautiful histories of love, very touching, but it is in the Hymn of the Hymns that is the most beautiful songs of love. Words were dared very for the time, they seem now, in our literature contemporary, very insignificant.

It is a posterior text of at least three centuries to Salomon's Hebrew. Is this a belated transcription of a work of Salomon 1

It is a novel of love that puts in stage a charming brunette, a Sunamite that has been confided to the king's apartments (his/her/its harem). His/her/its love remains faithful to his/her/its shepherd of the steppes who. makes grazed his/her/its herds among the anemones ".

It is a dialogue between the two lovers. One evening where she/it sleeps the beloved comes: < Open me, my saur, my friend, my dove, my immaculate! " She/it pulls the bolt, but the guards repulse it in the harem. The young man comes to plead his/her/its reason before the king: has For him, there are the women and girls without number; for me, one only is my dove. . The king lets himself/itself touch and free the Sunamite.

It is also a mystical history, the Sunamite symbolizes Israel that will owe quiter dislocates it of the court and return to the desert to accomplish his/her/its mission.

In the VI chapter, one finds these verses, erotic enough,

16.&#9; = that my beloved enters in its garden

&#9;Et that he/it eats his/its charming fruits. .

One sees a vicar commenting his/her/its verses owing his/her/its Marie's children badly!

In the same way, one finds in the VII chapter

9. . I said, I will go up to the palm, I will seize the régimes That your breasts are of it as the clusters of the grapevine The perfume of your breath as the one of the apples. "

In the VIII chapter, the gestures are described with precision

3. . His/her/its left hand is under my head, And his/her/its right hand embraces me. .

The whole poem is described in a beautiful language, very vivid and must make dream a lot of girls who read this book.

MOON OF HONEY

The newly wed had some privileges. Currently the honeymoon results in a honeymoon. In the time of the patriarches, one reads in the Deuteronomy (XXIV.5)

. When a man takes a new woman, he won't leave in country, and one won't impose him any load; he/it will be exempt of all for his/her/its family during one year and he/it will rejoice the woman that he/it took. .

These last terms are a little ribald.

Marriage and virginity

In Matthieu (XXV), the parabola of the virgins is curious. Ten virgin girls, provided with lamps, leave to the spouse's meeting. The stage probably happens in the evening and the text says the spouse and no their spouse. Five lightheaded girls forgot oil for the lamp and asked some at five others that refuse while telling them to go to the merchants

10. . But as they left to buy some, the spouse arrived. Those that were ready entered with him in the room of marriage, and one closed the door. "

This bizarre narration, on which one could hold forth a long time, watch however that the girls had to be virgin for the marriage.

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LAW OF THE LÉVIRAT.

The widowed woman had to marry his/her/its husband's brother, because the widow was considered like being part of the husband's family and as his/her/its property. In the Deuteronomy (XXV), this obligation is limited in the case where the widow remains without children. The widow who didn't benefit from the lévirat didn't have resources and a miserable fate.

One also knows the history of Onan, gotten married with his/her/its beautiful sweat and that didn't want to have children. The poor gave his/her/its name, to wrong, to the onanism.

MIXED MARRIAGES.

In the book of Malachie (11.10), he/it is question of the mixed marriages. In the different books of the Bible, one often comes back on this question. The Hebrews got married between them and the foreign women were seen of a bad II eye is not about of racism, milk religion; this is how Salomon, yet elected of God, was diverted from his/her/its piety by foreign women having another religion. The heretical woman represents a danger for the man elected of God.

In Malachie, he/it is written about the mixed marriages

11. n... Because profane Juda what is dedicated to Yaweh, what he/it likes,: he/it marries the girl of a foreign god. 12 for the man who makes it, that Yaweh entrenches Jacob's tents the one that stays up and the one that answers, and the one that offers the oblation to Yaweh of the armies! .

THE INTERMARRIAGES.

The intermarriages are forbidden; one knows currently that the intermarriages increase the number of flaws, according to the laws of the heredity.

In the Lévitique (XVIII), he/it is question of the forbidden matrimonial and sexual. Curiously one doesn't speak of marriage but to discover the nudity

11. • You won't discover the nudity of the girl of your father's woman, born of your father, that is your saur, you won't discover his/her/its nudity. 12 you won't discover the nudity of the tone sister

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father, while approaching you of his/her/its wife, it is your aunt... 15 you won't discover your daughter-in-law's nudity; it is your son's woman... 16 you won't discover the nudity of your brother's woman... 18 you won't take your wife's sweat to make a rival of it, while discovering his/her/its nudity next to the one of your wife, while alive. .

In the XXVII chapter one finds also

22. . Cursed either the one that lies down with his/her/its sister... .

&#9;&#9;Il are true that it is about the Pentateuque, the five books them & old #9;pluses of the Bible, that go back to the oldest times.

&#9;MARIAGE OF THE PRIESTS.

&#9;&#9;Dans the Lévitique (XXI) he/it is question of the holiness of the priests. They could get married, but in some conditions.

&#9;&#9;13. . II will take for woman a virgin; 14 he/it won't take a widow, nor a repudiated woman, nor a dishonored woman or prostitute, but he/it will take for woman his/her/its people's virgin. .

&#9;&#9;Ainsi he/it is clearly said that the priests were able to se&#9;marier. The argumentative priests who ask for the right to get married make to ask only for the return of an old tradition.

&#9;INDISSOLUBILITÉ OF THE MARRIAGE.

&#9;&#9;Malgré the divorce, the marriage remained undissolvable in the New Will because the idea of marriage evolved. The indissolubility of the marriage is the title of a paragraph of Marc's X chapter: the Pharisees question Jesus on the repudiation of the marriage prescribed by Moïse

&#9;&#9;6. . But, to the beginning of the Creation. God made them man and woman. 7 it is why the man will leave his père&#9;et his/her/its mother and will tie to his/her/its wife 8 and the two will become Only one flesh. So that they are not anymore two, but only one thing. 9. Consequently, what God united, that the man doesn't separate it. .

&#9;&#9;Jésus add farther than the man who repudiates his/her/its wife to marry another of it commits the adultery.

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LAW OF THE LÉVIRAT.

The widowed woman had to marry his/her/its husband's brother, because the widow was considered like being part of the husband's family and as his/her/its property. In the Deuteronomy (XXV), this obligation is limited in the case where the widow remains without children. The widow who didn't benefit from the lévirat didn't have resources and a miserable fate.

One also knows the history of Onan, gotten married with his/her/its sister-in-law and that didn't want to have children. The poor gave his/her/its name, to wrong, to the onanism.

MIXED MARRIAGES.

In the book of Malachie (11.10), he/it is question of the mixed marriages. In the different books of the Bible, one often comes back on this question. The Hebrews got married between them and the foreign women were seen of a bad eye It is not about racism, but of religion; this is how Salomon, yet elected of God, was diverted from his/her/its piety by foreign women having another religion. The heretical woman represents a danger for the man elected of God.

In Malachie, he/it is written about the mixed marriages

11. s... Because profane Juda what is dedicated to Yaweh, what he/it likes,: he/it marries the girl of a foreign god. 12 for the man who makes it, that Yaweh entrenches Jacob's tents the one that stays up and the one that answers, and the one that offers the oblation to Yaweh of the armies! .

THE INTERMARRIAGES.

The intermarriages are forbidden; one knows currently that the intermarriages increase the number of flaws, according to the laws of the heredity.

In the Lévitique (XVIII), he/it is question of the forbidden matrimonial and sexual. Curiously one doesn't speak of marriage but to discover the nudity

11. . You won't discover the nudity of the girl of your father's woman, born of your father, that is your sweat, you won't discover his/her/its nudity. 12 you won't discover the nudity of the tone sister

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father, while approaching you of his/her/its wife, it is your aunt... 15 you won't discover your daughter-in-law's nudity; it is your son's woman... 16 you won't discover the nudity of your brother's woman... 18 you won't take your wife's sweat to worry rival, while discovering his/her/its nudity next to the one of your wife, while alive. .

In the XXVII chapter one finds also

22. . Cursed either the one that lies down with his/her/its sweat... .

He/it is true that it is about the Pentateuque, the five oldest books of the Bible, that go back to the oldest times.

MARRIAGE OF THE PRIESTS.

In the Lévitique (XXI) he/it is question of the holiness of the priests. They could get married, but in some conditions.

13. .. II will take for woman a virgin; 14 he/it won't take a widow, nor a repudiated woman, nor a dishonored woman or prostitute, but he/it will take for woman his/her/its people's virgin. .

&#9;&#9;Ainsi he/it is clearly said that the priests were able to se&#9;marier. The argumentative priests who ask for the right to get married make to ask only for the return of an old tradition.

&#9;INDISSOLUBILITÉ OF THE MARRIAGE.

&#9;&#9;Malgré the divorce, the marriage remained undissolvable in the New Will because the idea of marriage evolved. The indissolubility of the marriage is the title of a paragraph of Marc's X chapter: the Pharisees question Jesus on the repudiation of the marriage prescribed by Moise

&#9;&#9;6. . But, to the beginning of the Creation, God made them man and woman. 7 it is why the man will leave his père&#9;et his/her/its mother and will tie to his/her/its wife 8 and the two will become

&#9;une only flesh. So that they are not anymore two, but one only

&#9;chose. 9. Consequently, what God united, that the man

&#9;le doesn't separate. .

&#9;&#9;Jésus add farther than the man who repudiates his/her/its wife

&#9;pour to marry another of it commits the adultery.

Divorce

The divorce was difficult for the woman. At the Jews if the husband said: She/it has been not my wife, I am not anymore his/her/its husband ", the two spouses had separated legally.

In the code of Hammourabi, if the woman was not guilty, the unfaithful husband had to pour an indemnity to the woman while sending back it.

Malachie declares the holiness of the marriage (II.14/16) and show an evolution at 5 ` century before J.C. Already the Deuteronomy (XXIV.I) required some conditions for the divorce

• When a man will have taken a woman and will have consumed his/her/its union with her, if she comes to not to find thanks to his/her/its eyes, because he discovered in her some impropriety, he will write for her some act of divorce and, after having handed it to him, he will send back it of his/her/its house. "

The continuation specifies that if the woman gets remarried and divorce again, the first husband won't be able to take it for woman, after she will have been soiled because she is abomination in Yahweh.

In Isaïe (L), one also speaks of the divorce act

Where is the act of repudiation of your mother, by which, I hunted it? "

In Jérémie, Yahweh speaks a symbolic language and makes allusion to the divorce

111.8. And she/it has since because of all these adulteries. I had repudiated Israel the schismatic, and that I had given him an act of divorce, and his/her/its saur, Juda the infidel, was not afraid, and she/it went to prostitute her also. "

In Matthieu (V) he/it is as question of divorce

31. • II has also been said: If someone repudiates his/her/its wife that he/it hands him an act of repudiation. 32 and me I tell you

Anyone repudiates its wife, but the case of fornication, made of her an adulterous, and the one that marries a repudiated, commits an adultery. "

The divorce existed therefore legally with an act of repudiation, but in the time of the Evangelists it had disrepute.

Motherhood

Every child was the welcome in the small agricultural exploitations to the biblical times and the marriage had for goal the procreation.

In the Genesis (XXIV) one wishes a numerous posterity to Rébecca,

6. . They blessed Rebecca and told to him: "Oh our sister, you can become of the thousands of myriads! Can your posterity to possess the door of his/her/its enemies. .

In Samuel's first book, Elqana has two Anne women and Peninnas. Anne doesn't have any children and she cries on her/its misfortune

8. • Elqana, his/her/its husband, tells to him: < Anne, why do cry you and you don't eat? Why do you have the big heart? Me, suisje not for you better than ten sons? .

The sterile woman could propose her maid to his/her/its husband without losing his/her/its dignity, and the children were recognized like legitimate.

In the Genesis (XVI), one sees Saraï, woman of Abram to ask his/her/its husband to lie down with his/her/its serving Agar

2. . Here it is that Yahweh made me sterile; do you want to come toward my maid? Maybe I will have some children by her. "

In the XXX chapter, Rachel also asks his/her/its husband to lie down with his/her/its maid

1. "Rachel, seeing that she/it didn't give any children to Jacob, was jealous of his/her/its sister, and she/it tells Jacob: have Give me of the children, or I die! " 2 Jacob's anger ignited against Rachel, and it says: = Who am I instead God refused you the fertilization? " 3 she/it says: Here is my maid Bilha; go toward her; she/it will give birth on my knees, and by her I will have, me also, of the children. .

The adultery in the Bible

He/it is some much question in the Bible, even in the old books of the Pentateuque, what proves that the adultery always existed.

We will see the adultery in the former Will, then in the new.

THE PROGENY OF ADAM AND EVE.

Since the beginning of the Genesis a problem arises: how could the children of Adam and Eve have some descendants?

Here are the pieces of the file

In the IV chapter of the genesis, one reads

4 the man knew Eve, his/her/its wife. She/it conceived and gave birth Cain... 2 she/it gave birth Abel again, his/her/its brother... "

Then, farther

17. < Cain knew his wife; she/it conceived and gave birth Hanok. "

Yes was this woman since Adam and Eve and their two children 7 only existed

K 25 Adam knew his wife again, she gave birth a son and Seth called it..

• V. 4 Adam's days after he/it had generated Seth were of eight hundred years and he/it generated the girls and sons. .

The family tree of our forebears is the next one

Adam & #9;Eve

&#9;I&#9; - _

Cain&#9;Abel&#9;Seth&#9;frères and sure

Hanok & #9;Enoch

There is a mystery therefore for Cain's woman and for the one of Seth. For Cain, the only possible woman is either his/her/its mother, Eve, or one of his/her/its younger saurs. For Seth he/it cannot have there that his/her/its mother, one of his/her/its sisters and can be Cain's woman. All it doesn't match the morals. The theologians say that it is not necessary to take the Genesis to the letter. She/it is only a diagram of which it is necessary to make an interpretation many

larger. Nevertheless the problem remained calm. In the other books of the former Will has some of those that speak of the adultery.

THE ADULTERY IN THE GENESIS.

The adultery, in Near East, was punished with severity. For the Babylonians, the Assyrians, it was a crime against the property. The woman and the lover were condemned to death.

For the Jews, the adultery was rather a treason, because the morals was refined more, but the capital punishment was also the punishment. One finds the word adulterates 158 times in the Bible 1

Sara, Abraham's woman, demand to his/her/its husband to lie down with his/her/its maid, because she/it didn't have any children

2 Abraham accepted the offer of Saraï, 3 Saraïs, woman of Abraham, took Agar the Egyptian, his/her/its maid after that Abraham had lived in ten years in the country of Canaan and she gave it for woman, to Abraham, his/her/its husband. 4 he/it went toward her, and she/it conceived. "

This custom was current and normal to the times of the patriarches.

- Sara and Abimelek.

Later, XX chapter, Abraham made a stay to Guérar. II had an exchange of good processes there. Sara had given Agar to his/her/its husband, Abraham wanted to give his/her/its wife to king Abimelek, he made it pass for his/her/its sweat.

- Dines and Sichem.

In the XXXIV chapter, Dined, girl of Jacob, makes itself remove by Sichem. = 2 Sichems, son of Hémar, the Hévéen, prince of the country, having seen it, lay down with her and made him violence. "

The brothers of Dined learned the news, has were indignant of the infamy committed against Israel, while lying down with Jacob's girl, because it doesn't make itself. .

THE ADULTERY IN THE LÈVITIQUE.

In the XIX chapter he/it is question of the man that lies down with the concubine of another

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20. If a man lies down and trade with a woman who is the slave concubine of another man and that has not been purchased or freed, they will be castigated, but non punish death, because the woman was not freed. "

One sees the inequality of the women therefore, the unhappy concubine slave is not he equal of another woman and his/her/its honor is least!

In the XX chapter, the punishment of the adultery is clearly pronounced, it is the death for the two guilty parties

10. has If a man commits the adultery with a married woman, because he commits the adultery with his/her/its neighbor's woman, they will be put to death, the man and the woman adulterates. "

In spite of the capital punishment him adulterous existed nevertheless, what proves that he/it always existed.

The ADULTERY IN The NUMBERS.

In the Numbers (V), he/it is question of unproved adultery and a bizarre ceremony

12 s If a married woman went astray and was unfaithful to his/her/its husband, 13 another man having had trade with her, but without the knowledge of his/her/its husband, and that she soiled herself/itself in secret, without witness capable to deposit against her, and without have been taken on the fact, 14 if the husband is seized of a jealousy mind and that he is jealous of his/her/its wife who is not soiled itself 15 this man will bring his/her/its wife to the priest and he will bring in offering for her, a tenth of épha of barley flour. "

The priest makes a curious ceremony that is called the ordalie of jealousy then.

The priest takes holy water and puts the dust there. II unknots hair of the woman and puts him in the hand the oblation to remember (flour). The priest makes the woman take oath and tells to him that if she is not guilty the bitter waters will make him anything, on the contrary", 22 that these waters that contain the malediction enter in your innards to make to swell you the stomach and to decline the flanks. "

The priest writes down the imprecations on a leaf and erase them then in the bitter waters and he makes the woman drink water. The conclusion is

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31. The husband will be exempt of mistake, but the woman will carry her clean mistake. "

This ceremony holds a can the magic, since it is about a malediction, what is curious in a priest's mouth.

I1 is necessary to note that in freemasonry one makes the insider drink the beverage that will make it blush also if he is not sincere. This history of beverage meets in old traditions. Sometimes the beverage is a real poison and the accused who survive is judged itself of it non guilty.

THE ADULTERY IN THE DEUTERONOMY

In God's commands to Moïse, or Decalogue (V), one finds

17. You won't kill

You won't commit an adultery. .

Therefore the adultery was on the same plan that the crime.

In the XXI chapter, one finds a curious behavior opposite the prisoners: . Him if you see among the prisoners me woman of beautiful appearance, and that, wanting it 12 you take it for woman, you will bring it at home. Then she/it will shave the head and will make itself cut the nails; 13 she/it will leave his/her/its prisoner's clothes, she/it will stay in your house and will mourn during one month his/her/its father and his/her/its mother; after what you will be able to unite to her, you will marry it and she/it will be your wife. "

What one doesn't say, it is if the prisoner was engaged mariée&#9;ou!

In the XXII chapter one recovers the decreed previously laws: the man and the adulterous woman will be punished of death. Him

is even given of the precisions

23. If a virgin girl is engaged to someone, and that a man meets it in the city and layer with her, 24 you will bring them all two to the door of the city, and you will stone them, and they will die; the girl for navoir shouted not in the city, and the man to have dishonored his/her/its neighbor's woman... 25 but if it is in the country that this man meets the engaged girl and that he makes him violence and layer with her, the man who will have lain down with her will die alone. "

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The girl who wanted to deceive his/her/its fiancé had interest to make it at the country!

28. If a man meets a girl virgin non fiancée, seizes it and layer with her and that they are surprised, 29 the man lying quia with it will give to the girl's father fifty sicles of money, and it will be His/her/its wife, decorate that it dishonored it; won't he/it send back it so much that he/it will live? "

To the XXVIII chapter one speaks of punishment of God and among the worse calamities, one mentions

30 = you will get engaged to a woman, and another the possèdera ", what is considered like a very serious thing.

THE ADULTERY IN THE JUDGES.

In the XIX chapter an old man collects a Levite in journey, so that he spends the night at home. The men of the city surround the house and want to put to death the Levite. The old man tells to them then

24. Here is my daughter who is virgin, and my concubine; I will bring them to you outside, you will abuse some and you will treat them as he/it will please you; but on this man don't commit this infamy" 25 these men didn't want to listen to it. Then the man took his concubine and brought it to them outside. They knew it and were night their toy of it until the morning, and they released it to the rising of the dawn. "

One can think that the concubine didn't enjoy nevertheless not of the old man's love, like a woman legitimizes. He/it had to well little there to hold to deliver it all night long to debauchery.

THE ADULTERY IN THE PROVERBS.

In the Proverbs (V), a paragraph is titled: "Escape the woman adulterates ". One puts in guard against the strangers

20 = why, my son, you éprendrais you of a stranger, and you would kiss the breast of an unknown term? "

The strangers were considered like heretics and represented a danger for the religion.

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In the VI chapter, one reads

29. So he of the one that goes toward his/her/its neighbor's woman is some: anyone the doesn't touch would know to remain unpunished.

32 but the one that commits the adultery is deprived of sense; he/it gets lost himself, the one that acts of the sort, ;

33 II only collect wound and ignominy, and his/her/its approach s éffacera not.

34 because the jealousy excites the husband's fury; he/it is without mercy on the day of vengeance ;

35 II don't take into consideration any ransom, he/it doesn't want some nevertheless you would multiply the present. "

Here we see to appear to the jealousy and the husband's vengeance.

L4ADULTERE IN 1 CLERGYMAN.

The IX chapter is titled < Reports with the women ". It is a warning against the feminine charms

Don't approach a courtesan of fear to fall in His/her/its nets.

4 don't frequent a singer, of fear to be taken in his/her/its cajoleries.

5 stopped not your look on a girl, of fear to incur some penalties because of her. "

One remembers that the punishment could be the capital punishment. Then one puts in guard against the woman's beauty

8. Divert the eyes of the pretty woman, and don't consider i a beauty that doesn't belong to you.

By the woman's beauty, many let themselves lead astray and the love like a fire inflames itself of it. "

Finally one puts in guard against the adultery

9 = sit down never by a married woman, don't get neck-and-neck with her, and don't drink with her wine in the banquets, of fear to incline you on her and by your passion to slip to the perdition. .

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18" the man who rapes his/her/its layer says in his heart: "Who sees me? Darkness surrounds me the defensive walls

hide to me, and no one sees me: that I would fear 7 The Very High won't remember my sins. ..

Then one says that the adulterous woman will be punished for three reasons

23" bus, first, she/it disobeyed the law of the Very High; secondly, she/it made a mistake against her/its husband, and, third, she/it committed fornication and adultery and product of the children of a foreign blood. .

L4ADULTERE IN SAINT JEAN.

The VII chapter, on the adulterous woman is famous, but questionable.

The scribes and the Pharisees bring in the act to the temple a surprised woman of adultery and ask Jesus for his/her/its opinion. Then Jesus bends and writes the finger then on the sand he makes them an admirable answer

"7... that the one among you that is without sin is the first to throw him the stone. "

Then he/it started writing on soil again. One can think that this writing is symbolic and that the sins will fly off as the letters written on the sand.

All helpers retire one by one and Jesus remains alone with the woman and tells to him

" Me either I don't condemn you. Go, and don't fish henceforth more. "

The woman adulterates, to the times of the patriarches, was condemned to death and stoned, according to the Hebrew law. Jesus, by his/her/its forgiveness, introduced a new idea, that will develop himself later in the Catholic church, it will be the sacrament of the Penitence with the absolution of the sins. God can forgive if the guilty party himself repend of his/her/its sins. This sacrament is questionable and don't exist at the Protestant. These

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last remain alone with their conscience owing the sins. one blames to the Catholics for entrenching itself/themselves too much a little behind the confession and to sin easily.

131

LEGISLATION

Social and professional legislation

Code of deontology of the midwives.

In the exodus (I), the king of Egypt tries to make pressure on the midwives so that they kill the children male of the Hebrews, in order to avoid a too fast multiplication of their race.

15. The king of Egypt also spoke to the midwives of the Hebrews, of which one named itself Chiphra and the other Pooa. 16 he/it tells to them: = When you will deliver a woman of the Hebrews, you will observe their childbirth: if it is a son, make die him; if it is a girl, she/it can live! ". 17 but the midwives feared God and didn't make as had said them the king of Egypt; they let live the boys. 18 the king of Egypt had the midwives called and tells to them: . Why do you have fact it, to let live the boys? "19 the midwives answered Pharaoh: . It is that the wife of the Hebrews is not as the Egyptians, they are vigorous and give birth before the arrival of the sagefemme. "

h,&#9;Les midwives had a code of deontology that their

prevented to kill the newborns. They lied artfully to justify itself/themselves while decreasing the Egyptians. Pharaoh had to not be of a very fine intelligence not to feel the irony of the midwives! The medical profession always respected the Code of Deontology, even under the occupation and in the resistance, sometimes to the peril of his/her/its life.

Paid vacations

In the exodus (V), one finds an example of paid vacations

13. During six days you will work and you will make all your work. 14 but the seventh day is one Sabbath belonging to Yahweh, your God,: you won't make any work, nor you, nor

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your son, nor your daughter, nor your servant, nor your - note. nor your beef, nor your donkey, nor no of your beasts, nor the stranger who is in your doors, so that your servant and your maid take a rest as you.

The end clearly indicates the motive of rest: it is the right to the holiday for the servants.

MORALS

The Bible passes to be a moral book; one reads some of the edifying passages in the religious offices. But we have since some passages are very immoral. It explains itself because the Bible is a set of written texts to different dates, in different languages, reflecting the life of the different peoples. He/it is therefore normal that the Bible is sometimes the reflection of various morals contradictory. The morals is not one, it evolves and makes itself every day. Our present morals is different from the one of the antique. The morals is not universal. It is a rule of life, valid for a given society, to one time data. However it is possible to sketch a morals from the Bible.

G that is good

In the clergyman, the XL chapter is titled. What is good.. It is the model of the happy life.

18. Soft is the man's life that is sufficient himself, and of the worker, and, more that the two, soft is to find a treasure.

19 of the children and the construction of a city establish a name, more that the two, one estimates a blameless woman.

20 wine and music rejoice the heart; more that the two, the love of wisdom.

21 the flute and the harp make soft the songs; more that the two, a soft language.

22 grace and beauty are the desire of the eyes, more that the two, the greenery of the fields.

23 the friend and the mate meet to the wanted time, more that the two, the woman with his/her/its husband.

24 the brothers and the help are for the time of the tribulation, more that the two, the beneficence delivers.

25 gold and money consolidate the feet; more that the two are appreciated the prudence.

26 Wealth and strength raise the wall; more that the two, the fear of the Lord.

With the fear of the Lord nothing misses; with her him n doesn't have there to look for the help.

27 the fear of the Lord is like a garden of blessing and the Lord dons it of a glory without equal. .

It is the idyllic picture of a good believer bourgeois family.

The épicurisme

the Ecclésiaste, that has been written by a disabused Epicurean, show a laxity of the Jewish morals. He/it gives up working for his/her/its children and he/it only thinks about to enjoy life. In the chapter 11, one sees the vanity of the pleasures

3" I strove in my heart to excite my flesh by wine...

5 I made myself the gardens and orchards, and I planted fruit trees of all species there;

- I made myself reservoirs of water, to irrigate some of the bay of young plantations.

7 I bought the slaves and maids, and I had some children been born in the house, I also had herds of beefs and sheep, more that all those that were before me in Jerusalem. "

It is indeed the display of the upstart's wealth. The conclusion is more moral

24" nothing better for the man that to eat and to drink, and to give the good to his/her/its soul in his/her/its labor, but it, I have seen, only comes of God.

25 who, indeed, is able without eating him and to enjoy? "

Wisdom

Wisdom, it is the title of one of the books of the former Will, that carries in subtitle

The wisdom source of happiness for the time of the eternity.

Who wants to acquire wisdom must escape the sin.

Here are some excerpts of it

VII.13 wisdom shines and doesn't tarnish, it appears without pain to those that like it and those that look for it find it. has

The whole social science is only the reflection of wisdom,

to be divine.

21" everything that hides and everything that sees itself, I learned it ;

22 because wisdom, worker of all things, taught it to me.

God is the incarnation of wisdom

IX.9 With you is the wisdom that knows your works, she was there when you made the universe, and she knows what is pleasant to your eyes, and what is just according to your commands. "

The XIV chapter rises against the cult of the idols.

Wisdom is to all chapters of the Bible. One can mention the clergyman notably

1.4" wisdom has been created before all thing, and the intelligence of understanding of the eternity.

5 the source of wisdom, it is God's speech at the height of the heaven his/her/its ways are the eternal commands.

6 to whom has the root of wisdom been revealed, and who knew its deep intentions?

7 to whom the science of wisdom has it revealed summer and demonstrated, and who consisted of the diversity of his/her/its ways?

8 one only is wise, and he/it is extremely dangerous, seated on his/her/its throne: it is the Lord.

9 it is he that created it, he/it saw it and he/it counted it ;

10 II spilled it on all his/her/its sissile oaks, as well as on all thing, according to the measure of his/her/its grant and dispensed it to those that like it.

VIII wisdom exalts its children, and sustains those that look for it.

12" the one that likes it, like life, and those that look for it since the dawn will be satiated of joy. "

Descartes is himself can be inspired of the morals of the Bible when he wrote to Elisabeth, August 4, 1645

" Thus, beatific vivere, to live in beatitude, it is not something else that to have the perfectly constant and satisfied mind. For it, it is necessary to apply the three rules of the Speech of the Method

The first is that it always tries to use best that it is possible to him of his/her/its mind to know what it must make or not to make.

The second that he/it has a farm and constant resolution to execute everything that the reason advises him without his/her/its passions or his/her/its appetites divert of it to him...

The third that he/it considers that while he/it behaves thus as much as he can according to the reason, all goods that he/it doesn't possess are as entirely out of his/her/its power the some that the other, and that by this means he/it adapts to not to want them, because there is not anything that the desire and the regret or

the repentance that can stop us from being happy. "

Reform of the morals

In Matthieu (V), Jesus, surrounded with his/her/its disciples, goes up on the mountain and go to the crowd. II gives some precisions on the new law.

17" are not going to believe that I came to abrogate the Law or the Prophets: I didn't come to abrogate, but to perfect ". II recalls the law: "You won't kill ". He/it goes farther

22" and me, I tell you: Anyone gets in anger, to the light, against his/her/its brother is good for the condemnation. Anyone will tell its brother: Raca! is good for the Sanhédrin. Anyone will tell to him: Mad! is good to go to the géhenne of fire. 23 so therefore, you come to present your offerings in the altar and than there you remember that your brother has something against you, 24 let there your offering, before the altar, and go make up first with your brother; come back then to present your offering. .

Jesus speaks then of the adultery and precise

28" and me, I tell you: "Anyone looks at a woman with lust has already in his/her/its heart, committed the adultery with her. "

About the woman's repudiation, he/it has been said to put back an act of repudiation. Jesus adds

32. And me, I tell you: Anyone repudiates its wife, but the case of fornication, made of her an adulterous, and the one that marries a repudiated, commits an adultery. "

Jesus specifies that it is not necessary to swear, nor by the sky, nor by the earth

37" that your speech is: Yes, yes; no, no! The surplus comes of the shrewd. "

II criticizes the greed

42. Give to that asks to you, and don't turn the back to that wants to make you a loan. "

II pursues while saying

43" you learned that he/it has been said: You will like your neighbor, and you will hate your enemy. 44 and me I tell you: Like your enemies and pray for those that persecute you. "

He/it specifies that alms must make itself in secret

VI.2 When therefore you make alms, don't make sound the trumpet before you, as the hypocrites make it in the synagogues and in the streets, to be rented by the men. "

II condemns wealth

19" you don't accumulate any treasures on the earth: there, the verses and the rust devour, the thieves pierce the walls and steal. "

He/it summarizes his/its thoughts while saying

VII.7" Demandez, and one will give you, look for, and you will find; hit and one will open you. "

The morals evolved and the one of the Evangelists is different from the one of the patriarches. But the Christian morals is always based on God's notion. The one that makes the pain will be punished, with a possibility of acquisition, the one that makes the good will be rewarded. The atheist who practices an elevated morals has a lot of merit because he acts well without mind of reward or fear of the punishment. One could say that the belief in God helps to behave better. The problem is complex; one makes the

well by conviction, the conduct depends on the received education, of the examples that one knew, can be also the instinct. Some will normally make the good, others will only think about committing bad actions, as the criminals who relapse while leaving jail. II certainly exists a predisposition, a heredity. Finally to behave well would be a business of chromosomes!

The cruelty

In the book of daring, one finds imprecations of a big cruelty. It is indeed the avenging and furious God who speaks, we are far from Jesus' morals.

XIV.3" Samarie will be punished, because she rebelled against her/its God. They will fall by the sword! Their small children will be ground, and their eviscerated pregnant wives. .

Racism

In the Genesis (XLIII), about Joseph, one perceives that a certain racism existed

32" one served it to part, and his/her/its brothers to part, to part also the Egyptians who ate with him, because the Egyptians cannot have their meals with the Hebrews: it is an abomination for the Egyptians. .

We see that the racial distinctions that exist again to the United States and in South Africa, don't date of yesterday.

In the clergyman (L), a chapter is titled" awful Races ".

25" has two nations that my soul hates, and the third is not even a nation: 26 those that stay in the mountains of Séir, the Philistines, and the insane people that live in Sichem. "

It is necessary to recall also that the girls of Loth who had had incestuous relations with their father, had each a son, who was the ancestor one of the Ammonites, the other of the Mohabiteses, races hated of the Hebrews, because exits of an incest.

Shower

They die of the antique had remained immoral, in the sense where we define the present morality. The obscene cults, a sacred prostitution, existed one practiced human sacrifices, one burned living persons of the men, as holocaust in Moloch. The Philistines led a life of debauchery. In the exodus (XXII/19), one even finds: "Who pairs off with a beast will be put to death =, what tells some long on customs of the patriarches.

In appendix to Daniel's book (XIII), one tells Suzanne's history. Two old men want it

8. However, two old saw it every day to come to go for a walk, and they started coveting it...

15" as they spied on auspicious one day, he/it arrived that Suzanne entered, as she had made it the eve and the before-eve, only accompanied by two girls,; she/it wanted to bathe in the garden, because he/it was hot. 16 didn't have there no one, otherwise the two old that had hidden and that spied on it. Suzanne asked the girls of oil and soap and recommended them to close the doors.

19. As soon as the girls had left, the two old hastened by her and said to him: "See, the doors of the garden are closed, no one sees us and we want you; agree to our demand and be to us. 21 otherwise we will testify against you that a young man was with you, and that it is for it that you sent back the girls.

The old men were indeed very astute and had prepared their stroke well. What did Suzanne make?

23" but is worth better for me to fall between your hands, without having anything makes, that to sin against the Lord. "

But the two old men were confounded by Daniel, then all young, that demonstrated that they had made a false evidence and they were condemned to death

The human sacrifice was current. In the Judges (XI), Jephté, that fought the Ammonites, made a vow

31" if you deliver me entirely the sons of Ammon, the one that will leave doors of my house to my meeting, when me

will come back in peace, triumphant of the sons of Ammon, will be in Yahweh, and I will offer it in holocaust. "

The misfortune wanted that his/her/its daughter came to her meeting. This one accepted the law of Yahweh and tells his/her/its father

37" that one grants me this: let me free during two months, that I can go and can come on the mountains, and to cry my virginity with my companions. "

The conclusion is sad

39" the two draining months, she/it came back toward her/its father, he/it accomplishes on her propelled it that he/it had vowed; as for her, she/it had not known a man. "

It is necessary to note that God was stern for the girl of Jephté, whereas he had stopped Abraham's arm wanting to immolate his/her/its son.

In the book of daring, he/it is question of the universal corruption

IV.I... Because there is not fidelity, nor love, nor knowledge of God in the country: 2 perjury, lies, murders, rapes, adultery,; one makes violence and blood (versed) touches blood (versed). "

God fustigates everybody, even the priests

9" II will be some of the priest as the people; I will punish it of his/her/its conduct and I will make him pay for his/her/its works.

The alcoholism and the procuring prosper

14" prostitution, wine and must remove the senses. "

14" I won't punish your daughters because they prostituted, nor your arms for their adulteries; because themselves isolate themselves with the prostitutes and with the sacred courtesans they sacrifice. "

It is indeed an idyllic picture of the society that is presented us!

In Amos (V), he/it is question of the unjust judges:

7" they sing the right in absinthe and abandon the justice on the ground. "

II It is why, because you crush the small, and that you appropriate on him a tribute of wheat, the houses in stone

of size that you built, you won't live there; the charming grapevines that you planted, you n won't drink wine 12 of it because I know the number of your crimes and the heaviness of your sins, oppressors of the just, rançonneurs, making wrong to the poor people, to the Door 1, "

In the VI chapter, one reads

"The big proud and voluptuous, will be hit. "

One describes an Epicurean enough life

4" they are lying on beds of ivory and lounge on their couches, they eat the lambs appropriated on the herd and the calves chosen in the stall. 5 they beat some hands to the rhythm of the harp; as David they invented instruments of music. 6 they drink wine in large cuts, and take the flower of oil for their unctions. "

In Michée (II), one also speaks of sins of the big:

2" they covet the fields and delight them, the houses, and they seize some; they put the hand on the man and his/her/its house, on people and their properties. "

In the III chapter, the text is meaner

3" they devour my people's flesh; they scrape them, they break his/her/its bones, them dépècent as what is in the pot, and as meat in a furnace. "

In the VIII chapter, one describes the universal perversity:

2" the devout man disappeared of the earth, more a just among the men. All are to the look-out of blood (to pour), they hunt themselves one the other to the net. "

5" don't believe in a friend, don't trust a familiar, before the one that reigns on your senses, keep you to open your mouth.

These words are taken by Matthieu (XVI and XVII)

S Because the son treats his/her/its madman's father, the girl revolts against her mother, the daughter-in-law against his/her/its stepmother, each has for enemies people of his/her/its house. "

In the book of Malachie, the last of the former Will, one comes back on the punishment of the guilty priests

11.3 has have that I would have your seeds missed, I will throw manure on your faces, the manure of your feasts, and one will carry away you with him. n

The terms are indeed violent. In the Gospel Matthieus rises against the scandals

XVIII.7. Misfortune to the world because of the scandals! II is fatal that arrive of the scandals, but misfortune to the man by whom the scandal arrives! ".

Saint Luc (XX), puts in guard against the scribes

46 have Mistrust yourselves of the scribes who like circulating in long dresses and like (to receive) the seats of honor in the synagogues and the first places in the meal, 47 them that devour goods of the widows, while affecting to make of

long prayers: these are those people who will be condemned more severely. "

An exceptional sinner

The history of sinner Marie-Madeleine is known well. She/it lived in Magdala, suburb of Tibériade, from where his/her/its name of Marie of Magdala or Marie the Magdaléenne. Young woman, beautiful and rich, fascinating enough, she/it could live to her/its manner because customs were at the time very free. Luc (VII), tell that she/it was freed of seven demons by the Christ. One recovers it, anointing perfume Jesus' feet (Luc. VII). Luc's text her present like a possessed of the demon and no like a repentant sinner. In all cases she/it created the scandal while embalming the feet of the Lord, whereas it was necessary to keep of all impure contact; she/it even wiped Jesus' feet with his/her/its hair. From this moment she/it doesn't leave Jesus anymore. In Béthanie, she/it remains to Jesus' feet. At the time of the Passion she/it says that most beautiful of the children of the men is going to die. Precise Matthieu

XXVI. . She/it spilled this perfume on my body in forecasting of my burial. And so I tell it to you, everywhere where will be preached this gospel, all over the world one will also tell in memory of her what she/it has just made. "

To the martyrdom, she/it is part of the faithful group, she/it attends the burial and even the tomb the last. It is her that sees the Christ the first in the garden of Joseph of Arimathie again, she/it throws herself/itself to his/her/its master's feet, disguised in gardener. Jesus confides to him: . Go circa my brothers and say their: I go up toward my Father and your Father, toward my God and your God. " Jean XX.18.

This woman's role is therefore important. How is it necessary to interpret it? If one sticks to Luc's version, it is about a woman affected by a psychic or nervous affection, can be hysterical. His/her/its recovery by the Christ transformed it, it becomes attached to Jesus, like a thankful animal and

the even more. His/her/its fidelity to Jesus is exemplary and his/her/its love for remains him platonic.

THE SYMBOLISM

The clergyman's XII chapter led to numerous interpretations. A long time defined to Salomon he/it seems have been written by an unknown Hebrew signing the pseudonym of Kohelet. Some see a description of the old age there.

I. • I don't enjoy a there before darken the sun and light, and the moon and the stars and that come back the clouds after rain. "

The sun and the stars would be the eyes, rain the tears. Indeed the view of the old men decrease with age and their eyes whimpers.

3. On the day where tremble the guards of the house, where bend themselves the brave men, where stop the mills of the women that make himself rare. .

The guards of the house are the members that tremble at the old men; the old man arches himself and the mills of the women would be the molars. In some translations one finds: . where the women stop grinding. (Bible of Jerusalem), the mâchelières, etc..., < where the shade envelops those that watch by the windows =. This passage would designate the opacity of the crystalline or cataract.

4 have Where the two lifts of the door close themselves on the street. "Some pretend that the door is the vagina and the two lifts the lips, because one observes at the aged woman the Kraurosis vulvae with atrophy of genitalia.

. Where one rises to the song of the bird ".

The old man sleeps badly and wake up early.

< Where deaden themselves the voices of the singers.

The sclerosis of the eardrum brings a decrease of the audition.

5 have Where the grasshopper decorated heavy" (Staple)

< and the grasshopper is fed. " (Bible of Jerusalem).

The grasshopper would be the masculine genital organ.

6. Before breaks itself the line of money. "

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This line would be the gray color spinal cord.

"that breaks the bulb of gold. "

One wants to make an allusion of it to the heart

" That the crock breaks itself at the fountain, that the pulley breaks

and tomb in the cistern. "

The symbolistes explains this passage ainst

The crock that breaks itself is the vena cava, the fountain the kidney, the pulley that breaks the aorta and the cistern the médiastin. But the variants that each tries to prove exist: the liver for the fountain, the left ventricle for the cistern.

In the magazine of history of the Hebrew medicine, Henri Holzhammer gives another explanation based on the following fact: the wheel that breaks on the cistern is the man's heart (V. 6). She/it is round, his/her/its diameter is the 1/4 of the well (the heart is the 1/4 of the abdomen) fixed to the two supports by bridles (the heart is joined to the two lungs by the arteries and the pulmonary veins. The wheel is the central part of the mechanism to propel water, as it is the role of the wall. She/it turns by to strokes (a hand one after the other). "he/it would be indeed extraordinary, says M. Holzhammer, that the author of the Ecclésiaste spoke of a pulley that breaks itself merely in the middle of the death because this picture would be poetic in itself and no that it had the least idea of the analogy existing between a pulley of cistern and the heart. "

But it would have been necessary that the Hebrews had known the circulation of blood discovered by the English Harveu in the XVII' century.

This key solves the whole remains. " The guards of the house" are the hands, one day the hands will tremble: "On the day where the guards of the house will have some tremors" (V. 3). " The strong men" are the shoulders, the man carries a burden of a shoulder on the other, with age they become vacillating.

From the verse 3, one can understand

- 3. On the day where the hands will have the tremors, where will vacillate the shoulders, where the teeth (women occupied to grind) won't be able to fill their office anymore parce what are not anymore numerous enough, where the eyes himself enténébreront by the cataract (the lattices).

-r97-

- 4. When the ears (doors of the street) won't hear anymore, when the voice will weaken, one will rise to the song of the rooster and one will be incapable to use his/her/its fingers (therefore of Pines. trument of which one came with" those that sang ".

- 5. One will dread the rises and one will be afraid of the death, hair will whiten (the almond-tree that blooms), the legs (the grasshoppers) will become heavy and one won't have an appetite anymore (that the capers decrease). Because the man will go in the house of his/her/its eternity, and one will browse the streets while crying.

- 6. Before drains it of money (spinal cord) and the brain (the Hebrew text says" the lamp of gold ") don't weaken, before the stomach (the crock) and the esophagus (the fountain) cannot fill their function anymore, before the court (wheel) rest to beat and to become corrupt (broken on the cistern that would be the abdomen).

- 7. That the dust returns to the earth, from where it comes and that the breath returns to God who had given it.

The R.P. Barucq, that published a commentary of the Ecclésiaste (Beauchesne editions), that is a professor to the Faculty

of theology of Lyons, doesn't exclude this hypothesis. He/it writes

" So is encamped old man's type to suckles hoary constrained in his/her/its nourishing functions by a stomach for that the remedies became indigestible and the inefficient excitants. These signs don't deceive, the man goes circa" his/her/its house of eternity" and already the mourners prowl around the home, watching a godsend ".

Let's not forget the end of the passage: "Vanity of the vanities, said the Ecclésiaste, all is vanity ", quia allowed Bossuet to make a beautiful flown oratorical in one his/her/its funeral sermons.

The hand

One speaks a lot of the hand in the Bible. It is a marvelous tool at the disposal of the man. The hands serve to create something; it is that that so-called Job (X. 8): "Your hands shaped me ".

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The hands represent a physical and spiritual power. Yahvé saved the one-handed Hebrews" powerful" (Exodus XIII.3 - Deuteronomy IV.34 and V.15).

The hand is also the justice that castigates: God's hand made himself/itself murderess in every city" (I° Samuel V.8).

But the hand can also heal and can comfort: . II heals its hand" (Job V.18).

The hand serves to express some feelings. It is the gesture of the silence: "You will be stunned and you will put the hand on your head" (Job. XXI/5). " You should take the hands on suckles it ", it is a sign of mourning (Jérémie II.37).

Baloq hits some hands to express his/her/its anger against Balaam (Numbers, XXIV.10).

Ezéchiel hits some hands to express his/her/its disgust (XXII.13).

One applauds to show his/her/its joy: "All peoples beat some hands" (Psalms. XL VII.2).

" They applauded to your ruin" (Nahum. III.19).

To carry the hand to the lips is a gesture of worship (ad=vers and oris=bouche). Job sends a kiss with his/her/its hand.

One raises the hands to pray (Psalms. CXLI.2). One takes the sky to witness (Genesis XIV.22). One hits some hands in okay sign (2° Kings X.15). The slave looks at his/her/its master's hand in sign of submissiveness (Psalm CXXII.2). One could mention a lot of other passages where the hand is in reason again. She/it also has ritual functions: the blessing, the sacrifice, God's evocation in the prayer, the imposition of the hands, etc...

All is symbol in the Bible. Here are even some examples of it

The man's creation

The man, Adam, is made of dust, of silt, of alluvion black of the big streams or" Adamah ". In Egypt, Tern, the first man is also born of the silt of the nutrient stream.

-149-

The woman

Born of the man's flesh, she/it is called Ishab (woman), because sottie of Ish (the man, the male). The R.P. Charles F Jean tells us than well a long time before Moïse, in Sumerian, the word YOUR that means life, mean as coast. Therefore Adam's coast becomes life for the woman.

Abraham's journey

of is in west is the symbol of the celestial migration. Abraham would be the god-moon, his/her/its twelve descendants would be the twelve signs.

Blood

The flesh sinner is purchased by the Christ's blood. The faith to the dogma of the redemption assures the salute. It is the essential of the doctrine paulinienne. The words flesh, blood, faith, savior, used by Paul constantly comes back in the tabular. But in Jesus' doctrine he/it is not question of acquisition by blood. In the gospel of Holy Thomas him yours is not question. The gospels of Matthieu and Marc, about the Last Supper recall the Passover only, while Paul and Marc introduce a tie enters the death of the Christ and bread and wine become his/her/its body and his/her/its blood.

It is really Paul who is at the origin of the redeeming blood. Paul who was saved on the path of Damascus by crucified it resuscitated sees our redemption by the Christ's blood.

The church, in the consecration of bread takes the terms of Luc and Paul: Make this in memory of me, and Paul adds (Corinthian LXI.26): "Bus every time that you will eat this bread and that you will drink this cut, you announce the death of the Lord. "

II exists an old symbolism between the master's speech, the flesh and blood.

Jean returns Jesus' words

In truth, in truth, I tell it to you, if you don't eat the flesh of the man's son and don't drink his/her/its blood, you won't have life in you ", and he/it doesn't make the closeness with the body and a victim's blood offered in sacrifice. "

The notion of redeeming blood is then of origin paulinienne and resumption by the church.

Some masters try to transmit an unveiled truth, but this transmission alters itself with the passing of the time, deformed by the repetitions by word of mouth, by the copyists, by the well-intentioned theologians, and the sense hidden of the message gets lost. Jesus' words as those of the big insiders unveil a revelation and an unique teaching.

L" Pictures

The second command of the decalogue bars all representation of the divinity. However the Christian multiply the pictures and the devout statuaries. In the time of Moise, this interdiction had for goal to avoid the idôlatrie, very widespread to this time. For a lot of Christian the pictures help the faith. The orthodox remain very attached to their icons. Let's note that the present church doesn't encourage this flowering of pictures and statuaries anymore.

The numbers

Seven.

It is the prime integer expensive to the Pythagorean, number of the man perfects, one finds the seven Churches, the seven eyes, the seven confessions, etc... In the Tora, he/it represents the six days of the week more the Sabbath. In the exodus (XXV.31-40), the candlestick to seven branches is described as the object of the testimony Tent. It is the one that was described to Moïse by Yahweh. But the Jewish of the Diaspora consider like a sacrilege to represent the sanctuaries of the desert, it is why one introduces the candlestick to eight branches, but the one to seven branches is always represented to the pediment of the synagogues. The candlestick to eight branches symbolizes the feast of Lights or feast of Hanoucca.

In the first Book of the Corpses (IV), one tells that when the temple was wrecked by Antiochos Epiphane, one recovered a vial of oil miraculously to nourish the perpetual lamp during the eight days of the feast.

One thousand.

The one thousand number indicates a multitude in the space and the time. II doesn't mean one thousand, but a very big number.

144.000.

Gotten while multiplying by 1000 the square of 12, number perfects, it expresses an innumerable crowd, that one is not able to ima. bigger giner.

- The number 12.

The tribes of Israel were to the number of twelve and there are twelve apostles. The number 12 is consecrated, it is divisible by the first four numbers: 1, 2, 3, 4. In Matthieu (XIX.2g), i: is written quau Last Judgment, the twelve apostles will sit on twelve thrones to judge the twelve tribes. In Jean's apocalypse the apostles are put in parallel with the twelve tribute of Israel, they are at the origin of the new people in the Jerusalem news (XXI.12).

Twelve it is the number of the months and the constellations of the zodiac. The number twelve comes back ten times in the apocalypse but most frequent is seven (city 52 times!).

For the numérologistes, the 4 it is the number of the measure of the world, the divine world is represented by 3 (Father, Son Saint Esprit). 7 are the synthesis of the human and divine world because 7 = 3 + 4 and the number 12 pulls its value of 7 bus 12 = 3 x 4.

- 153.

In the XXI chapter of Jean's gospel, one reads

has II Simon Pierre went back up therefore in the boat and brought back the net full of big fish; hundred fifty three. "

This number is symbolic; the old naturalists known the notes Saint Jérôme in his/her/its commentary on Ezéchiel comp taient 153 sorts of fish.

The fishing to the net, to the symbolic viewpoint, represent the mission of the apostles, fishers of men. The 153 fish of the miraculous fishing represent the whole humanity.

The Rosary, developed by Holy Dominique, account 153. ave..

The total of the numbers of 153: 1 + 5 + 3 = 9, it is the number of Adam or number of the man. Saint Grégoire the Large notices that 153: 3 X 3 X 17, it is the square of the odd number multiplied by 17. The presence of 17 is explained by Holy Augustin.

• If you add 2 to 1, you get 3. If to add you 3 and 4 you gets 10. So finally you add all numbers until 17, the gotten total provides the number of fish. n

In Pythagorean language, 153 are the 17 ` triangular

1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 + 13 + 14 + 15 + 16 + 17 = 153.

17 are also the seventh prime integer. The Reverend Father Bollinger notices that 153 are a sum of squares

153 + 12' + 3', 12 and 3 being symbolic numbers. Let's note 265

that Archimede had given a value of J3 of 153

Plato, in the Théétète speaks to us geometer Théodore who searches for the square root of the numbers by a report of two whole, he/it stopped to the number 17.

PHILOSOPHY

Dualism

One finds in the New Will and more especially at Paul, a doctrine that comes closer of the one of the Essénienses, putting the accent on the antinomic couples,: love-hate, body took, life-death, well-pain, father-son, sky-earth, etc... The Jewish religion was also founded on the dualism.

Paul enumerates the misdemeanors of the flesh: fornication, impurity, debaucheries, orgy, feasts, etc... to show the quality of the mind better.

The religious morals is founded on a logical d two securities. One made the Christ tell: has That is not with me is against me.. II has life and the death there and not of mediator. Bachelard, the big philosopher, says that this logic succeeds to dangerous distinctions. So in the heart of the church there are the elected and out of the church the reprobate and the perverse. This logic clears on the violence. The elected people wants to make the happiness of the other in spite of them. It brought

- the missionaries,

- the Templars,

- the Inquisition,

- the massacre of the Catarrhs,

- the wars of religion.&#9;-

But a logic to three securities that consists of the thesis and the antithesis exists, as in the religious morals, but a third term, that is the synthesis exists. The third value is born of the conciliation, of the renewal effect, that is the pacific resolution of the conflict. She/it is superior to the logic to two securities and to the Manichaeanism of the church. The dialogue is always preferable to the violence, but during history converses it was sometimes impossible.

Origin of the man

The Genesis describes the man's origin, but the Bible is not a scientific book. She/it is in contradiction with the theory of the evolution. The Genesis has been written toward the VII - century before J.C., and to this date the scientific knowledge on the origin of the world were fanciful.

Currently it is the theory of the evolution that is admitted commonly, what doesn't stop some Christian scientists from fighting it to have a theory matching the Bible. So T.N. Tahmisian, physiologist, member of the Commission of the American atomic energy, written,

"The men of science who affirm that the evolution is a scientific fact are the consumed swindlers, and the history that they tell is maybe the biggest ever invented swindle ". As one sees it, the tone is violent.

The majority of the biologists admits that the evolution makes itself by the mutations and by the natural selection. Biologist Jean Rostand denies the doctrine of the evolution of the neo-darwinisme. In his/her/its book" The evolution" (1960), he/it writes: "I don't discern anything that m authorizes to conceive the deep overhauls, the fantastic metamorphoses that we are held to imagine in the evolutive history, when we evoke the passage of the Invertebrates to the Vertebrates, of Fish to the Batrachian, of the Batrachian to the Reptiles, of the Reptiles to the Mammals.

Does life come of the inert matter?

The physicists made the following experience: one puts in n container different gases as hydrogen, methane, the ammonia water, one makes them browse by the steam of water and one has electric sparks exploded. That means that one reconstituted the atmosphere of the earth, before the apparition of life, the sparks being the equivalent of the storms. At the end of a certain time he/it formed himself/itself of the amino acids, very complex bodies, that are to the basis of life. The amino acids, while assembling, while surrounding itself/themselves with a coarse membrane, form a rudimentary living cell that can reproduce, to adjust, to eat, that means having the features of life. A set of some of this cells shape one primitive living being, who will complicate itself more and more by successive mutations.

The opponents ridicule this theory as Edwin Conklin, Professor of biology in Princeton, that declares:

"He/it is as likely as life appeared accidentally that it is likely that a complete dictionary results from an explosion in a printing. "

Among the scientists the opinions are shared. One admits the formation of the primitive life by chemical synthesis, consistent of a slow evolution or one pretends that life can only come of life and then a creator is necessary.

P. Dirac, math professor in Cambridge, written,

"One would be able to can be to summarize the situation while saying that God is a mathematician of all first order, and that he called on superior mathematical knowledge to build the universe. "

&#9;L'étude of the families living watch of the hiatuses and the sudden apparition of big divisions of the plant and animal reign has 600 millions of years some. According to the theory of the evolution one should find intermediate shapes in the fossils, however, one doesn't find some.

The contradiction exists on the date of apparition of I'homme. For the evolutionists, life evolved slowly during hundreds of millions of years. The Bible teaches that the man is not on earth that since 6.000 years and that all living shapes were created in" six days ".

The Christian try to make center the Bible with the scientific theories.

The animals, the plants only reproduce inside their species, the survey of the A.D.N. of the chromosomes of the core shows that every living being reproduces according to" a plan of particular installation." The fact that the crossings between big cash are sterile verifies the law of the constancy of the cash. The narration of the Genesis is in agreement with these facts since it declares that all living shapes were created" according to their species ". All living being comes from a being

living; the narration of the Genesis identifies God in the source of life, what the Psalm XXXIV.10" confirms Because by you is the source of life. "

The Genesis affirms that the man was created with a big intelligence and an articulate language, but the old languages of the first civilizations were complex.

The narration of the deluge with distress of the climatic conditions is not invalidated by the present science. The Genesis, in the imprecision of his/her/its first chapter doesn't exclude that the earth was created well a long time before the man's creation has 6.000 years.

Adam's creation from the dust and the one of Eve from Adam's coast can be only symbolic. This narration of the man's origin is not founded on scientific bases and it can give free course to the theories of each. It is not in the Genesis that it is necessary to search for the man's origin.

Eternity

The idea of the eternity pursues the men. In Jean's apocalypse (XXI), the future city is eternal

25 w His/her/its doors won't close themselves of day, 26 because there won't be there of night ".

In the XXII chapter, the angel says

13 have That is I that am the alpha and the omega, the First and the Last, beginning and the end. "

One finds in the speech eschatologique the end of the times with the Judgment last follow-up of one eternal life.

In Pierre's epistle (III), he/it is question of the relativity of the time

8. But he/it is a thing, my beloved, that must not escape,: one day, for the Lord, is like one thousand years, and one thousand years are as one day. "

But, in the Genesis, in the beginning, he/it is written

1 R To beginning, God created the sky and the earth. "

It means that there was not anything. By definition what is eternal doesn't have beginning nor thin. The only notion of eternity, it is the one of God that existed before the creation of the world. He/it follows that the man is not eternal since he had a beginning.

Besides the versions different of the Bible don't illuminate the problem. The first verse of the Bible is

. To beginning, God created the sky and the earth. "

One can translate by = the God ", the Elohims. The theologians pretend that it is about a majesty plural. Voltaire, in his/her/its philosophical dictionary of 1765, translates by ales gods ". From this plural a lot of suggestions are made.

Some think that the God or the Elohims would be aliens come of another planet. But the problem of the eternity remains calm. When have these beings been created?

The non believers, who know the Bible and that know that God existed before the creation of the world, pose the problem differently: Who created God

The idea of eternity matches the man's notion, that is born, that dies, that has the scientific conceptions, a rationalistic and materialistic mind, badly. The eternity can be only subjective, it is an intellectual, spiritual notion, difficult to conceive for the human intelligence.

Distort science

In the epistle in the Colossienses, Paul puts in guard against the false doctors

II.8. . Look after what no one deducts you by the philosophy and vain deceptions, that raise of a tradition all human, of the elements of the world and no of the Christ.

18 that no one pretends to disqualify you, while asking for himself of the humanity and the cult of the angels, of what he/it contemplated in the initiation, whereas with his/her/its carnal understanding he/it is inflated of a vain sufficiency 19 and that he/it doesn't adhere to the head, of that the entire body, equipped of joints and ligaments that assure the cohesion of it, kills the growth wanted by God.

doctrinaire others of the time; Paul fights to impose his/her/its thought that will end up triumphing in the newborn church.

In Pierre's epistle (II), the chapter is titled" Against the false doctors."

I" had false prophets also in the people of Israel; in the same way, there will also be among you of false doctors, who cause ruinous divisions and that, disowning the master who purchased them, will attract the ruin quickly on them. 2 and many will follow them in their disturbances, making calumniate the way of the truth thus. 3 and by cupidity, they will exploit you with deceitful words. For them the condemnation is acquired for a longtime, and groove them is not in sleep. "

The end of the chapter condemns the false prophets in violent terms

322" II occur them what the proverb says in all truth dog who returns to what it vomited, and: Cleaned Troy that sprawls in the sludge. "

The false prophets always existed. Of our times, the witnesses of Jéovah by their exegesis of the Bible coalesce a big propaganda. They preach that the end of the world is near (the date is fixed in the Bible) and that it will only remain 144.000 just. A lot of other sects pretend to detain the truth and have many adepts.

Journeys

In the clergyman (XXXIV), a paragraph is titled" Utility of the journeys "

9" the educated man knows a lot of things, and the man of big experience holds intelligent speeches. 10 the one that has not been felt knows few things, and the one quia traveled has a big knowledge to make. II I saw a lot of things during my journeys, and my science passes my words. 12 often I was in danger of death, and I have been saved thanks to this experience. "

The idea that expresses itself, it is that the journeys give the experience and learn a lot of things, they serve to

" The journeys form youth."

Among the traveler a few special, one can mention Jonas, pioneer of the submarine exploration,

11.3"... and Jonas was in innards of fish three days and three nights ".

12 Yahwehs spoke to fish, and this one vomits Jonas on the earth.

Materially, it is impossible that Jonas lived three days in innards of fish. First no fish is big enough to swallow a man and a stomach of fish cannot contain some breathable air for three days.

Jonas' book poses a problem. His/her/its authenticity is not recognized by all. Outside of his/her/its marvelous tale aspect, of symbol, doesn't he/it hide another truth? (to see Miracles).

The speech eschatologique

The eschatologie, of Greek - listed, last and logos, speech is the man's doctrine after the death.

The speech eschatologique is difficult to understand. The Catholic specialists discuss ardently on his/her/its precise sense, on the value of the prophetic words. One of the best studies is the one of Lagrange. The diagram of the speech is the next one

After having announced the end of Jerusalem, he/it announces the end of the world. The event will be announced by a brief enough extraordinary moral turn. II will be necessary to not to listen to the false prophets and the Christ will appear with a lightning burst.

The end of the world will bring a change in the aspect of the universe, of the frightening unrests on earth, the resurrection of all deads and the Last Judgment.

To what date this phenomenon will occur? No one knows it except the Father and the end of the world will occur unexpectedly.

Therefore it is necessary to remain heedful while waiting for the Judgment Den sea and to accomplish the good.

To the Last Judgment, God will especially judge us on the love.

In Matthieu (XXIV), here are the signs that will announce the end of the world

21" because there will be one so big moral distress then that in didn't see some there of such since the beginning of the world and him will have some certainly never again until the end of the world. 22 and if these days of moral tribulations, extraordinary temptations were not abridged by God's mercy, no one would know how to resist such tests and would not worry in the eternal life; but because of the final salute of the elected, these days will be abridged by God. .

The Christ puts in guard against the false prophets

XXIV.23 Then if someone told you: the Christ is here or he is there - don't believe it; 24 bus, taking advantage of this extraordinary tribulation, false christs and false prophets will emerge and they will produce so with the help of the demon of the apparently so imposing signs and prodigies shattering, that they could be going as far as seducing, if it was there a possible and authorized thing by God, the dogs themselves. .

The Christ predicts how the end of the world will arrive

27" bus, as the lightning springs suddenly to the Orient and is resplendent until the west, so it of the arrival of the man's Son will be some, when it will appear resplendent of glory on the earth on the day of the Judgment. All living or resuscitated men will be attracted toward me, of one instinctive, fast and sure flight...

Here are some precisions on what will happen (Matthieu XXIV):

29" immediately after the extraordinary torments that will fall on the living of these last days, the sun will darken and the moon won't give its light anymore, and the stars will fall of the sky, and the attractive forces that keep the stars in their orbit through the emptiness of the heaven, will be shaken. .

Luc (XXI.25 b)

" And on the earth, the peoples will be in panic because they will feel frightened by the idea of that that will get ready on the earth.

Precise Matthieu again

XXIV30. Will appear then in the sky a luminous cross, the sign of the man's Son, and all races of the earth, remained unbelievers, will hit themselves the chest, while crying of despair, and one will see the man's Son arriving on the clouds of the sky in all his/her/its power and his/her/its glory. 31 and he/it will send his/its angels that, with a vivid trumpet, will make revive and will gather his/her/its elected while turning toward the direction of the four winds, and the elected will come of an extre become moth eaten of the earth and the sky until the other.

Can one fix one date for these events?

It is again Matthieu that speaks to of it (XXIV)

36. As for the day and on time where I will come to judge the men with the suddenness of the lightning, no one knows it, not even the angels of the heaven to whom they were never revealed, not even God's Son, because he/it must not really reveal them that he/it knows them, but the Father to that only is assigned the power to reveal them... 38 in the days that preceded the deluge, the men ate, drank, took woman and got married until the day where Noë entered in the ark 39 and the men didn't suspect anything of that that was going to occur until occurred the Deluge that carried away them all, so he to the arrival of the man's Son, with the judgment that will wipe out them, will be some. 40 then the good will have separated of the mean, and of two men who were together, occupied to work in a field, one will be taken suddenly by the angels and the other abandoned to the demons; 41 two women are occupied to grind with the same millstone, and a stroke one will be taken by the angels and the other abandoned to the demons. 3

And the speech continues while recommending the vigilance while waiting for the Last Judgment.

In the XXV chapter of Matthieu, one attends the scene of the Last Judgment

. The Christ-King will sit down on his throne, he will place the good at his/her/its right, the bad to his/her/its left. II tells to them that the good and the pain that have been made, were for him. 46 and after the sentence these will leave to the eternal torment; while just will go to the eternal life. .

here it is a summarizes to the speech eschatologique. He/it is returned by Matthieu, Pool and Luc. Luc's version is different, because more concise. Matthieu is the more close to the tradition and he heard this speech. Marc writes according to Pierre's words when he was in Rome. Luc is more scholarly and come closer of Paul evangelizing the Greeks.

If the literary text is not the same, Jesus' thought is the same. The interpretation is difficult because it is about a topic pro phétique that doesn't have the clarity of the other narrations. Does one wonder what is the order of the speech written by the evangelists, is it historic, logical or only written according to their memory? The commentaries of the specialists are different and contradictory.

To the scientific viewpoint, that it is necessary to think of the end of the world? First she/it will be preceded of moral torments, of a moral distress. The moral crisis already exists, it is the reign of the selfishness, of the law of the strongest, of the contempt of the pollution.

The sky will darken: more of sun, of moon, of stars. Will the earth be enveloped of a cloud of dusts? One can think about an universal cataclysm since the planets won't follow their orbit anymore and the attractive forces won't exist anymore. As the global attraction is caused by the sun, is this the sun that will disappear? Will he/it explode or will he/it be powedered by another star?

It is necessary to note that the end of the world had been announced by the prophets. In Isaïe, the XXIV chapter is titled: Apocalypse: the end of the times. The style is poetic and vivid, the narration is the one of the speech eschatologique.

Paul and the end of the times

Paul's preoccupations is those of the Essénienses that are enthusiastic readers of Daniel's book. His/her/its edifying narrations, the announcement of the judgment, the resurrection, nourishes their faith. Paul thought that God's old alliance was broken and that the members of the community of Qumran had become the representatives of (alliance with Paul, elected of God to their head.

II thought that the end of the times was near and a real psychosis eschatologique existed. For Paul the apocalypse

go arrive, the man must detach himself/itself of his/her/its instincts carnal: the elected must have a healthy life. The flesh becomes Ferment of the mind.

The big production of the Last Judgment is not d Jesus (Matthieu XXV.31.46). It is the opinion of the theologian angle Saxon John A.T. Robinson, in his/her/its book HS Jesus and hi coming., he/it shows that the speech eschatologique, as well as the one of Marc (XIII) and Luc (XXI), are l' very oriented euvre of editor. In the same way, J. Jeremias, Professor in Göttingen observes that the translators of the gospels lend to the Christ of the speeches who is not of him. Paul insists on welded it. neté of the end: = You perfectly know yourselves that 1 day of the Lord arrives like a thief in full night (I Timr thée 52).

The modern theologians show that the Matthieu rédacteu took the intermediate Marc text with that: ques light retouchings. This intermediate Marc carries up to a B document of doctrine marked paulinienne. The event of the end of the world is differed as the time passes, but it acts like a real obsession.

Jesus preaches a different doctrine, he says that God's Royaum is inside of us

. Luc XVII.21. The arrival of God's Kingdom himself laiss not to observe, and one would not know how to say: Here it is! there it is! because know it, God's Kingdom is inside of us.

The modern studies of the Q document, of the d gospel Saint Thomas show that the doctrine paulinienne departs of Jesus' teaching.

In Thomas' gospel, one reads, about question

calm by his/her/its disciples (and no by the Pharisees) on the royau me of God, Jesus' answer,

. II doesn't come when one waits for it. One won't say: Way he/it is here, or, here is he/it is there! But the Father's kingdom spreads on the earth and the men don't see it. n (Log 113;

One also finds in the same gospel

does have What day the new world he will come? II tells them for which you wait came, but you, you don't know it sez. _ (Log 51).

At Matthieu and Marc the speech eschatologique erases the trace of the lodgings. Jesus' real words is lost and suppressed by successive contributions in the tabular gospels. Renan could write: has Christianity is an Essénisme extensively successful quia. .

CONCLUSION

The Bible is a marvelous book and a whole life would not be sufficient to study it. The most important event was probably there are 4000 years, in the Low Euphrates, the visit that God made to the one that had to become Abraham. God says

I will make of you a big nation, I will bless you, I will make big your name. (Genesis XII.1).

Abraham is the ancestor of the different races. Of his/her/its wife Sarah, he/it had a son, Isaac, ancestor of the Jews and his/her/its serving Agar, he/it had a son Ismael, ancestor of the Arabs.

If the Bible is the devout book of the Christian, the Torah is the book of the Jews and the Koran the one of the Arabs.

To the medical viewpoint, it is not necessary to expect to find some revelations in the Bible. It is only a set of narrations, of chronicles relating the life of different societies in places and the different times. II is therefore normal that are exposed in the Bible that is only the reflection of the medical facts, that a snapshot of the old life.

One already criticized the physicians. Numerous illnesses are described and very observed, in all domains. The sexuality plays an important role at a lot of biblical characters. One finds information on the food of the time. A draft of social legislation and hygiene takes birth. The poorest chapter is the one of the therapeutic, nearly inexistent to the biblical times.

The problems of the death, of the resurrection, of the miracles hold a big place and are with difficulty explainable for materialistic minds. However, Teilhard of Chardin wrote

To the scale of the cosmic (the whole modern physics teaches it to us), only the fantastic has some odds to be true. P

To this title, the Bible is well the book of the marvelous.

But what dominates in the Bible, it is his/her/its morals and his/her/its philosophy.

his/her/its morals is dualist and the present civilization crisis, in all domains, has his/her/its origin in this conception dualist who drives

- to an idealism cut of the real life,

- or to a materialism that leads at the consumer society.

The pollution of the nature is the result of our morals absence. We don't search for the reason of the pain, we only use the palliatives. The origin of the pain is in our mind, in our moral pollution. We think that he/it is time to put in sissile oak a morals to three measurements that imposes itself to intelligent men. It is not easy to abandon a moral dualist taken under different shapes during the centuries. Our salute is in this renovated morals, the one that defend illuminated minds. Then he/it will exist can be a gleam for the humanity that will escape a paranoiac delirium.

It is curious to note that these ideas are defended by men having the political conceptions, nuns, philosophical different as some Christian, Jehovah's witnesses, the freemasons, the parties of left. As said it once the Communists at the time of the campaign of the hand aimed to the Catholics: . Instead of debating what will happen after the death, let's unite our efforts to have a best life on earth.

You will find the repeated quotes, of the. let's double" but the texts evoke different ideas, and a repetition permits to fix the ideas better. Besides the church repeats the same texts in his/her/its liturgical ritual.

Thus, you will keep some of the passages of this immense and marvelous book that are the Bible maybe.

TABLE OF MATTERS

&#9;Ave-rnmros & #9;7

&#9;MÉDECINE and PHYSICIANS & #9;15

&#9;MALADIES & #9;17

&#9;Malformations & #9;17

&#9;Gigantisme & #9;18

&#9;Accidents & #9;19

&#9;Maladies various & #9;19

&#9;Sciatique and paralysis & #9;20

&#9;Cancer & #9;21

&#9;Maladies of the digestive device & #9;22

&#9;Maladies infectious & #9;23

&#9;Maladies of skin & #9;25

&#9;Maladies of the eyes & #9;29

&#9;ORGANES sexual & #9;33

&#9;Impuretés sexual & #9;33

&#9;Virginité & #9;33

&#9;Circoncision & #9;37

&#9;Eunuques & #9;38

&#9;Accouchement & #9;38

&#9;Hermaphrodisme & #9;41

&#9;Stérilité & #9;42

&#9;GERONTOLOGIE&#9;........................................&#9;45

&#9;PSYCHIATRIE & #9;47

&#9;Symptômes psychic minor & #9;47

&#9;Psychologie of the setting & #9;50

&#9;Épilepsie & #9;50

&#9;Folie & #9;52

&#9;Possession demoniac & #9;54

&#9;SOMMEIL & #9;57

&#9;Rêves & #9;57

&#9;Pudeur and nudity & #9;,&#9;58

&#9;Onanisme & #9;59

&#9;Homosexualité & #9;60

&#9;Inceste & #9;60

&#9;Viol & #9;62

&#9;Polygamie & #9;63

&#9;Prostitution & #9;65

&#9;Satyres & #9;69

&#9;INTOXICATIONS & #9;71

&#9;Phénomène volcanic & #9;,&#9;71

&#9;Coloquinte & #9;72

&#9;Serpents & #9;72

&#9;Respiration artificial & #9;73

&#9;Cailles & #9;73

&#9;Alimentation & #9;75

&#9;Sel & #9;75

&#9;Régime vegetarian & #9;76

&#9;Manne & #9;77

&#9;Viande&#9;........................................&#9;78

&#9;Tempérance & #9;80

&#9;Alcoolisme & #9;81

&#9;Famine & #9;83

&#9;Ail, onion & #9;85

&#9;Ration food & #9;85

&#9;&#9;87

&#9;&#9;87

&#9;Cheveux long & #9;88

&#9;Purification & #9;89

&#9;THÉRAPEUTIQUE & #9;91

&#9;Transport of the medicines & #9;91

&#9;Hysope & #9;92

&#9;Cures thermal & #9;_&#9;93

&#9;Musicothérapie & #9;93

&#9;MORT - RESURECTION & #9;95

&#9;Embaumement & #9;95

&#9;Saint shroud & #9;96

&#9;Morts violent & #9;98

&#9;Résurrection & #9;99

&#9;GUÊRISON, MIRACLES & #9;. &#9;103

&#9;Joncs & #9;103

&#9;Guérison miraculous & #9;104

&#9;Les miraculous processes & #9;109

&#9;Existe 2 him an electric fluid? &#9;109

&#9;MARIAGE - DIVORCE & #9;113

&#9;Condition feminine & #9;.&#9;113

&#9;Le marriage to the biblical times & #9;114

&#9;L'amour & #9;116

&#9;La honeymoon & #9;117

&#9;Mariage and virginity & #9;117

&#9;Mariages inbred & #9;118

&#9;Mariage of the priests & #9;119

&#9;Indissolubilité of the marriage & #9;119

&#9;Divorce & #9;120

&#9;Maternité & #9;121

&#9;L'adultère & #9;-&#9;122

&#9;LÉGISLATION SOCIAL & #9;131

&#9;MORALE & #9;133

&#9;Ce that is good & #9;133

&#9;Épicurisme & #9;134

&#9;La wisdom & #9;134

&#9;Réforme of the morals & #9;-&#9;136

&#9;Cruauté & #9;-&#9;-&#9;138

&#9;Racisme & #9;138

&#9;Débauche & #9; -.-&#9;139

&#9;Une exemplary sinner & #9;_&#9;142

&#9;SYMBOLISME & #9;145

&#9;La hand & #9;147

&#9;Création of the man & #9;148

&#9;La woman & #9;149

&#9;Le travels of Abraham & #9;149

&#9;Le blood & #9;149

&#9;Les pictures & #9;150

&#9;Les numbers & #9;150

&#9;PHILOSOPHIE & #9;153

&#9;Dualisme & #9;153

&#9;Origine of the man & #9;154

&#9;L'éternité & #9;156

&#9;Fausse science & #9;157

&#9;Les journeys & #9;158

&#9;Discours eschatologique & #9;159

&#9;Paul and the end of the times & #9;162

&#9;CONCLUSION&#9;.........................................&#9;165