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. .

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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 p