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$: QUIDEM ARTEM AMATORIAM INVENERUNTthibodeaumaxim.scienceontheweb.net › pdf › ART_AMOUR3.pdf · 2019-08-19 · QUIDEM ARTEM AMATORIAM INVENERUNT LA GÉNÈSE {1:1} In principio creavit$
QUIDEM ARTEM AMATORIAM INVENERUNT

TROISIÈME ÉDITION

MAXIM THIBODEAU


Table des matièresTable des matièresPRÉFACE..................................................................................................................................................... 2L'HISTOIRE DE L'AMOUR...................................................................................................................3

LA GÉNÈSE............................................................................................................................................ 4L'AMOUR DANS L'OEUVRE DE ORWELLS (1984).....................................................................9

LE PRÉSENT DE L'AMOUR.................................................................................................................. 10LES STATISTIQUES........................................................................................................................ 11

ALPHABÉTISATION..................................................................................................................... 11SÉCURITÉ........................................................................................................................................ 12VIOLANCE FAITE AUX FEMMES.............................................................................................13ÉCONOMIE...................................................................................................................................... 14

L'AVENIR DE L'AMOUR...................................................................................................................... 15LES ENFANTS.................................................................................................................................... 16

BIBLIOGRAPHIE.................................................................................................................................... 18

I


PRÉFACEPRÉFACE

Le plus difficile de tous mes ouvrages, dans tous les cas, certainement le pluscomplexe à écrire, l'art de l'amour, sera, j'espère, un très grand succès. Bonne lecture...

II


L'HISTOIRE DE L'AMOURL'HISTOIRE DE L'AMOUR

III


LA GÉNÈSE{1:1} In principio creavit Deus cælum, et terram.{1:1} In the beginning, God created heaven and earth.

~ Heaven was created first, then earth. The creation of angels also occurred with the creation of heaven. The creation of earth is really the creation of the universe, and subsequently earth.

{1:2} Terra autem erat inanis et vacua, et tenebræ erant super faciem abyssi: et Spiritus Dei ferebatur super aquas.{1:2} But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters.

~ After earth was created, it was empty and unoccupied. Darkness is plural in the Latin. This could symbolize fallen angels, with the abyss symbolizing Hell. The word ‘darknesses’ can also refer to the absences of so many good things, so that God had to continue creating. The Spirit of God was brought or was carried over the waters, passive tense.

{1:3} Dixitque Deus: Fiat lux. Et facta est lux.{1:3} And God said, “Let there be light.” And light became.

~ God created light. Darkness, as the absence of light, became by default. Similarly with evil. God created the heavens and theangels, but some angels fell and so Hell (the abyss) was created.

{1:4} Et vidit Deus lucem quod esset bona: et divisit lucem a tenebris.{1:4} And God saw the light, that it was good; and so he divided the light from the darknesses.

~ God divided light from darkness. He also divided Heaven from Hell, once Hell was created (or became necessary due to the angels that fell from grace). Notice that God chooses to create Heaven and Earth (Universe), but Hell comes about as a result of sin. God creates Good, but Evil comes about because of sin. God does not directly create evil or darkness.

{1:5} Appellavitque lucem Diem, et tenebras Noctem: factumque est vespere et mane, dies unus.{1:5} And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day.

~ The first day is not a day as we count time, but merely the first period of time, of unspecified length, in the universe. Science agrees that first the Universe was created, and there was no life in the first time period, for the Universe was void and unoccupied. And when the earth first became, it was void and lifeless.

{1:6} Dixit quoque Deus: Fiat firmamentum in medio aquarum: et dividat aquas ab aquis.{1:6} God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.”

{1:7} Et fecit Deus firmamentum, divisitque aquas, quæ erant sub firmamento, ab his, quæ erant super firmamentum. Et factumest ita.{1:7} And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became.

{1:8} Vocavitque Deus firmamentum, Cælum: et factum est vespere et mane, dies secundus.{1:8} And God called the firmament ‘Heaven.’ And it became evening and morning, the second day.

{1:9} Dixit vero Deus: Congregentur aquæ, quæ sub cælo sunt, in locum unum: et appareat arida. Et factum est ita.{1:9} Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became.

IV


{1:10} Et vocavit Deus aridam, Terram, congregationesque aquarum appellavit Maria. Et vidit Deus quod esset bonum.{1:10} And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good.

~ This verse introduces a useful ambiguity, whereby the word ‘terra’ can refer to the entire Earth, or to the land (soil or ground), or to a particular land, e.g. ‘Terram Chanaan.’ A similar ambiguity exists with the word ‘caeli’ referring either to Heaven, or to the sky.

{1:11} Et ait: Germinet terra herbam virentem, et facientem semen, et lignum pomiferum faciens fructum iuxta genus suum, cuius semen in semetipso sit super terram. Et factum est ita.{1:11} And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became.

~ Notice that God commands the earth to produce plant-life (‘herbam virentem’). He miraculously created heaven and earth out of nothing, but he causes the plant-life to be produced out of what already exists, the land. This text supports the idea, found in science, that life developed from existing inanimate matter. But the text also clearly teaches the truth that the entire process of creation and the development of creation is caused by God and is under His Providence.

{1:12} Et protulit terra herbam virentem, et facientem semen iuxta genus suum, lignumque faciens fructum, et habens unumquodque sementem secundum speciem suam. Et vidit Deus quod esset bonum.{1:12} And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good.

~ The word ‘genus’ from verse 11 is more general than the word ‘speciem’ in verse 12. The fruit-bearing trees have their seed within the fruit, and each particular type of fruit has its own type of seed and manner of sowing.

{1:13} Et factum est vespere et mane, dies tertius.{1:13} And it became evening and the morning, the third day.

{1:14} Dixit autem Deus: Fiant luminaria in firmamento cæli, et dividant diem ac noctem, et sint in signa et tempora, et dies et annos:{1:14} Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years.

{1:15} ut luceant in firmamento cæli, et illuminent terram. Et factum est ita.{1:15} Let them shine in the firmament of heaven and illuminate the earth.” And so it became.

{1:16} Fecitque Deus duo luminaria magna: luminare maius, ut præesset diei: et luminare minus, ut præesset nocti: et stellas.{1:16} And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars.

{1:17} Et posuit eas in firmamento cæli, ut lucerent super terram,{1:17} And he set them in the firmament of heaven, to give light over all the earth,

{1:18} et præessent diei ac nocti, et dividerent lucem ac tenebras. Et vidit Deus quod esset bonum.{1:18} and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good.

{1:19} Et factum est vespere et mane, dies quartus.{1:19} And it became evening and morning, the fourth day.

V


{1:20} Dixit etiam Deus: Producant aquæ reptile animæ viventis, et volatile super terram sub firmamento cæli.{1:20} And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.”

~ In this next step within the development of creation, God creates the first creatures that have living souls (but not immortal souls) within the sea. Again, science agrees, teaching that the first animals were in the water, not on the land. The word ‘reptile’ in Latin is not equivalent to the English word ‘reptile.’ The best translation in this context is probably either ‘moving creatures’ or ‘animals.’ The text is contrasting the moving creatures of the waters with the plants.

{1:21} Creavitque Deus cete grandia, et omnem animam viventem atque motabilem, quam produxerant aquæ in species suas, et omne volatile secundum genus suum. Et vidit Deus quod esset bonum.{1:21} And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good.

~ The word ‘cete’ in ancient times was probably not specific to whales, but referred to any large sea creature.

{1:22} Benedixitque eis, dicens: Crescite, et multiplicamini, et replete aquas maris: avesque multiplicentur super terram.{1:22} And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.”

{1:23} Et factum est vespere et mane, dies quintus.{1:23} And it became evening and morning, the fifth day.

{1:24} Dixit quoque Deus: Producat terra animam viventem in genere suo, iumenta, et reptilia, et bestias terræ secundum species suas. Factumque est ita.{1:24} God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, accordingto their species.” And so it became.

~ Again, the word ‘genere’ is more general, while the word ‘species’ is more specific. If these two words were translated by thesame word in English, then there would be an unnecessary redundancy in the text. And here again we see that ‘reptile’ is not specifically reptiles, or even crawling things, but is even more general, referring to every type of moving creature (animal) on land. These creatures are contrasted with the moving creatures of the waters, as well as the plants, of the previous verses. Therefore, the term is more general than crawling things. The mention of cattle and wild beasts are merely specific examples of familiar types of moving creatures, with living souls, on land.

~ So, plants were the first life created, then moving creatures of the sea, then moving creatures of the land. This is the same order of development in creation taught by science (although Scripture omits mention of microscopic organisms, with which the ancients were unfamiliar).

{1:25} Et fecit Deus bestias terræ iuxta species suas, et iumenta, et omne reptile terræ in genere suo. Et vidit Deus quod esset bonum.{1:25} And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good.

{1:26} Et ait: Faciamus Hominem ad imaginem, et similitudinem nostram: et præsit piscibus maris, et volatilibus cæli, et bestiis,universæque terræ, omnique reptili, quod movetur in terra.{1:26} And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.”

{1:27} Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum et feminam creavit eos.

VI


{1:27} And God created man to his own image; to the image of God he created him; male and female, he created them.

~ The word ‘hominem’ in this verse is not capitalized, whereas in the previous verse it is capitalized. The previous verse uses Man (capitalized) to refer to all humankind; the male word ‘man’ is used to refer to all of humanity because, in God’s plan, the human race is to be led by men. This verse uses man (not capitalized) to refer to humankind, with a particular emphasis on males. All human persons are created in God’s image and likeness. Yet, when men and women are considered in their relation to one another, men are an image of God and women are an image of Creation.

{1:28} Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subiicite eam, et dominamini piscibus maris, et volatilibus cæli, et universis animantibus, quæ moventur super terram.{1:28} And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.”

{1:29} Dixitque Deus: Ecce dedi vobis omnem herbam afferentem semen super terram, et universa ligna quæ habent in semetipsis sementem generis sui, ut sint vobis in escam:{1:29} And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you,

{1:30} et cunctis animantibus terræ, omnique volucri cæli, et universis quæ moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.{1:30} and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became.

{1:31} Viditque Deus cuncta quæ fecerat: et erant valde bona. Et factum est vespere et mane, dies sextus.{1:31} And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day.

VII


Et, le septième jour, il se reposa. C'est la plus vielle histoire du monde. Mais quel est le lien avecl'amour? Il faut, pour définir l'art de l'amour, bien définir d'où nous venons. Pour ma part, je viensd'Amérique du Nord, et je suis un occidental issue du Christianisme qui régna en maître pendant près de2000 ans. La bible ouvrage de référence des peuples Chrétiens, fut certainement, par Paul et les apôtres,écrite en latin. C'est pourquoi j'ai inclus un texte en latin et sa traduction en anglais. Il est faitréférence aux relations Hommes-Femmes à bien des endroits dans le texte de la bible, mais mon œuvrene ce veut pas basé sur ces écrits. Donc, je n’ai inclus que la première partie de la Genèse qui est lepremier livre de l’ancien testament, mais aussi l'unique histoire de l'origine du Monde, pour les juifs. Ilfaut mentionner que ce serait moïse, inspiré de Dieu, qui a écrit ou transmit cette histoire.

Cette interprétation de l'histoire biblique, est un peu misogyne. Comme le montre le commentairedu traducteur qui sous entend que l'Homme devrait être mené par l'homme. On peut donc en déduire quele monde des juifs était patriarcale, et il en est ainsi pour celui des Chrétiens jusqu'à ce jour... Mais, lestextes sacrés ont toujours été interprétés, et si la religion, tel que je la connais, veut survivre, elle devrafaire de même. Il est donc certain que votre auteur renie cette partie et toute celles du même type, etce dans l'intérêt commun des Hommes qu'est la survie.

VIII


L'AMOUR DANS L'OEUVRE DE ORWELLS (1984)

Sans n'avoir jamais lu le livre, mais aillant visionné le film de Virgin plus de 30 fois, jevais vous en faire un compte rendu. Dans cette histoire apocalyptique, le régime en placese doit pour maintenir son pouvoir absolue sur le peuple, de limiter tout attachement àd'autre chose que le parti et Big Brother, le leader incontesté. Donc, nécessairement,l'amour entre les hommes et les femmes est interdit. À l'époque de l'histoire (1984), il estmême question de l'abolition de l'orgasme, lors de certaines réunions du parti, entre autrepour couper l'humain de tout support physiologique et psychologique avec sa famille. Ceciétant rendu nécessaire par les guerres incessantes, qui serait même factices, et n’auraientcomme objectif principal, que de maintenir le pouvoir de chaque groupe belligérant sur sonpropre peuple. Donc, le fléau suprême de l'abolition de l'amour se réalise dans cetteœuvre, ce qui est inadmissible et révoltant.

IX


LE PRÉSENT DE L'AMOURLE PRÉSENT DE L'AMOUR

X


LES STATISTIQUES

ALPHABÉTISATIONALPHABÉTISATION

Une des statistiques importantes dans l'amour, est le taux d'alphabétisation. Il estcertain que sur cette carte, les chiffres doivent être divisés par deux ou trois, mais jevais m'en contenter.

XI


SÉCURITÉSÉCURITÉ

Il n'y a pas beaucoup d'amour dans une société où le meurtre par année avoisine le 20homicides par 100k habitants. L'amour entre l'homme et la femme, doit être presquecaché dans ce cas.

XII


VIOLANCE FAITE AUX FEMMESVIOLANCE FAITE AUX FEMMES

Je ne sais pas à quel point, ces données sont biaisées par rapport aux nombresd'homicides, mais prenons les comme tel.

XIII


ÉCONOMIEÉCONOMIE

La capacité économique du citoyen, influence grandement la qualité de l'amour faiteaux enfants et aux femmes. Cependant, ceci n'est qu'un facteur d'amélioration desfondements éducationnels d'une société. Donc, l'amélioration des vecteurs économiquessur notre planète sera bienfaitrice.

XIV


L'AVENIR DE L'AMOURL'AVENIR DE L'AMOUR

XV


LES ENFANTS

Les enfants sont l'avenir de notre espèce, et doivent par la même occasion recevoirun maximum d'amour. Le principal amour qu'un enfant doit avoir est l'amour de sa mère etensuite celle de son père. J'ajouterais aussi que l'amour qu'ils doivent recevoir doit-êtreissus de la société toute entière. L'idéal serait certainement que l'affection parental soitéquitablement distribué, mais dans la pratique ce n'est pas toujours le cas. Une charte desdroits de l'amour des enfants pourrait être constituée tel que voilà:

XVI


CHARTE DE L'AMOUR DES ENFANTS

I. Le droit à la mère est essentiel et ne peut être transcenderII. L'amour du père l'est aussiIII.L'enfant immergé d'amour doit le redonner aussiIV. L'enfant doit être caressé tant qu'il en fait la demandeV. L'enfant ne doit pas faire de peine à ses parents pour rienVI. Le droit d'avoir un chat est constitutionnellement reconnu par les

ADMIRABLES EA PRINCESSES...

XVII


BIBLIOGRAPHIEBIBLIOGRAPHIE

• WIKIPEDIA• OPENOFFICE• FILM 1984

XVIII


The ultra supreme cats books series:

• NON-EINSTEINIUM PHYSICS• EXCEPTIONAL ENGINEERING PROJECTS• GENERAL BIOLOGY• MARS CONQUEST• GALACTIC CONQUEST AND POST MODERN WEAPONS

The Website:

SUPER ETERNAL KITTENS SCIENCES 2019

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