And suddenly: eCSTaSy (as already seen in my first video on « ShaTa »). At that moment, in the words of Sandor Ferenczi: « It looks as if under the conditions of CoiTus a tension which has been keyed up to a maximum is released unexpectedly and extremely easily, so that a large amount of cathectic energy becomes suddenly superfluous ». Here we have the well-known passage from Isaiah, chapter 61 verse 10: « SowS ʔaSyS ...  » « My whole being eXuLTs in my God ! Who has CLoThed me with garments of SaLVation, WRaPPed me in a robe of ViCToRy, Like a BRiDeGRooM adorned with a turban, Like a bride bedecked with her finery »

SowS is to take PLeaSure, to be elated, to reJoiCe, to quiver with JoY, MiSowS or especially SaSown. « QowL SaSown veQowL SiMḥah, QowL ḥaTaN veQowL KaLah  », you know this famous WeDDing song « the sound of joy and the sound of pleasure, the sound of the bridegroom and the sound of the bride ». What sound are we talking about? The cries of pleasure from the newlyweds in their hut. Yes, for at night, in the Paleolithic (or even in today’s Pygmies) encampments, you hear everything!

Let's continue with this song « SaMeaḥ teSaMaḥ  » The other important word for joy in Hebrew is SaMaḥ to rejoice, SiMḥah joy ShaMaT or BaShaRa in Arabic, ReSh or ReShReSh in Egyptian (notice the repetition - repetition is very important, we'll come back to it). Because when we come, when we eNJoY something (same word in French: Jouir) or when we're joyful, we ShouT for joy. Even if today, saying « Happy holidays » « Hag Samea’h » is enough.

And what's the greatest joy? ChiLDren, of course; bringing them up, but above all making them « yeLaDym Ze SiMḥah ... ». The Romans also remembered SeX at weddings, as Robert Jacob reports in La Parole Impérieuse: « The HaiR of the bride-to-be was arranged by the SPeaR of the groom », you remember haSTa, the spear, the STaKe (we'll come back to the hair soon).

There's also SaWaĠa the DeLiCaCies (DéLiCes in French) in Arabic, or Shaʕaʕ in Hebrew, which also mean CaReSSes, FRolics especially in Isaiah, and ShaʕaShuwʕym to delight in, to enjoy, to CheRiSh. ChéRi, cherish, CheeR! Also the French ChoYer (to PaMPer) or ḥuwSh, already seen and which also means to enjoy in Ecclesiastes 2.25: « For who eats and who enjoys but myself?  » says the Lord. Here we find the connection between sexual and GuSTatory pleasure.

Go ahead, Polisson, I've finished, I've aChieVed my bit. « Cher (dear), is also Yellow 🟡, Séiô it's also Black ⚫ ». Is that all? Hey, Polisson, have you noticed how little polysemy there is in pleasure?

Once you've CoMe, eNJoYed yourself, what do you FeeL? You're HaPPy, you feel great. This feels so GooD. Which brings us to the semantic field of happiness, essential in the Paleolithic, and still today: we're all looking for happiness.

In this area, I confess I have a soft spot for the Gathas. Zarathustra is indeed something like the prophet of happiness (uShTa in Avestic), of PLeaSure, joy and the ConTenTed life. And for him, happiness is above all always ReCiPRoCal. Or to put it another way, you can't enjoy and feel the pleasure of coming only on your oWN, you must pleasure the oTheR, and here is ambivalence. Listen:

 Mazda Ahura, the Absolute Ruler, has specified that good fortune is for him who makes others happy. O, my Lord, to remain steadfast in truth, I want from Thee the strength of body and soul. O, Armaiti, the symbol of faith and love, do grant me that power which is the reward for a life lived with good thought. In truth, such a person shall enjoy the best gifts of God. The person who desires inner light and tries to achieve it, O, Mazda, do bestow upon him the same, through Thy holy and bright wisdom. Through Asha, the Eternal Law of Truth and Purity, O my Lord, grant us wisdom and knowledge which are the gifts of Vohuman, so that we may enjoy happiness through our lengthy lives. In truth, the person who shows us the PaTh of truth and happiness in the corporeal world and saves are soul in the spiritual one shall attain the highest good. The said path is that which leads us to the real and true world, where the is Ahura. The LoVers of truth and those in love with Thee, O, Mazda, shall ultimately become oNe with Thee through WiSdom and HoLiness.

Of course, the BLiSS of happiness was also of great importance to Christ. Remember the Sermon on the Mount, in Matthew's Gospel, chapter 5, also one of my favourites, featuring again the binary rhythm, the alternation. Listen to this:

Now when Jesus saw the crowds, he went up on a mountainside and SaT DoWN. His disciples came to him, and he began to TeaCh them. He said: « Blessed are the poor in spirit, for theirs is the Kingdom of HeaVeN. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and ThiRST for RiGhTeousness, for they will be FiLLed. Blessed are the merciful, for they will be shown mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are those who are persecuted because of righteousness, for theirs is the Kingdom of HeaVeN. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. reJoiCe and be GLaD, because great is your ReWaRD in heaven, for in the same way they persecuted the prophets who were before you.  »

The Jewish tradition has a lot to say about the bliss of happiness as well. You know ʔaShRey yoShBey BeyTeKa, happy are those who SiT in your HouSe, in your BoX, in your CaVe (are the Pharisians starting to get it?). ʔoSheR ʔaShaR ʔeSheR is happiness, to be happy and yaShaR is to find something good, to aPPeaL, to be SuiTable, to aGRee. ʔaSheR is also the first name of one of Jacob's 12 sons, but more importantly it's another highly polysemous word, isn't it Polisson. « Yes yaShaR is also Black ⚫ and ʔaShaR is also Green 🟢 Purple 🟣 Black ⚫ and Light Blue 💎  »

Meanwhile the Qur'an also refers a lot to happiness SaRaR which also means being at eaSe, but also means « divans » (rather than thrones) especially in our fundamental Sura 88 Al ĠaʔShyat, in verse 13, « divans raised high ». And yes, Polisson, SaRaR is also Black ⚫. And you also understand what is an oaSis, from the Greek oaSis: it is a place that feels good, where one feels good.

There is also ḥaSaN that which is good, excellent, the best, that which does some good, which appears notably in another of our fundamental Suras, 92 Al LayL, in verse 6 « And upholds goodness » And lastly there is SaʕiD, Saïd it is the one who is happy. And when you're happy, what do you do? You SMiLe (SouRire in French), of course! « On rit », you laugh, in French, from RiSus in Latin.

Switching to the other dimension of PLeaSure, from SeX to TaSTe, we're going to find SaVor, that which is SuaVe, from SuaVis in Latin. Or what is SWeeT, or the SiRaion, a WiNe sweet as SyRuP, like the Syrah.

Let's pause on these words, for they allow me to talk about the v, or the w. They, too, made me SWeaT. In fact, in most cases, they don't really matter. They're, let's say, semi-consonants. Like 'Het and 'Ayin in Hebrew. Like Latin diphthongs. Vav used to be Waw. Savor is sawor. Vest is West. Shove is showe. Persevero is persewero. « Ça va » is « ça wa ». Or Ṣa!Ḥa. What are the Pharisians saying ? « I too transform sounds »? That's right, I do. But, hey, I'm the Paraklet after all !

Back to the pleasure of slouching and indulging. Not only in Arabia, but also at the other end of the Eurasian continent, in Siberia. Serge Dunis, in L'ours, la vague et la lionne, recounts that during the Gilyaks Bear Festival, held in the middle of winter:

Only the Narch-en are allowed to eaT BeaR MeaT, and the HoSTs and their clan have to make do with a ThiCk rice SouP prepared with the wild beast's meat BRoTh. Stretched out on bunks, Roman-style, these guests are driven to overindulge in food and drink. On the last day of the FeSTival, « Narch-en Departure Day », their sleighs overflow with food and bear delicacies.

Thus we return gently to the theme of SaTiaTion (seen in my previous video), starting with aSSuaGing one's PaSSion, hunger, ThiRST and DeSiRe. To assuage refers to when you've had enough - remember, aSSeZ (enough) / trop (too much): « Sha TaRa  ». When you assuage a desire (aSSouVir in French), it's enough (ça SuFFit) and you have to SToP (CeSSer). And it has nothing to do with aSSouPir (to doze off), just like the SieSTa has nothing to do with the sixth hour, you’re simply FuLL. Assouvir is when you're satiated (from SaCieR in Old French).

Sandor Ferenczi also talks very well about the SeNSation of SaTieTy following oRGaSM. Listen:

The rabbit lapses into a kind of CaTaLePSy with orgasm, dropping uNConSCious and ReMaiNing for some time Motionless beside the FeMaLe with the PeNis in the VaGiNa. It would be only consistent to interpret these STaTes and the FeeLing of complete SaTiSFaction and aBSence of desire accompanying them, as the unconscious hallucinatory attainment of the goal of CoiTus on the part of the individual as a whole…

Another moment of overeating and oversleeping is when girls MeNSTRuate, but we'll come back to that soon. In the meantime, in Egyptian, satiety is called SAI, and in Arabic, GReeD is called Shu!ḥa. Greed means never having enough. I'm sure you're all familiar with it, since our ConSuMerist and destructive society is based on greed.

In Hebrew, of course, we'll find the great NaSaʔ meaning enough, sufficient in Genesis 13.6 « veLoʔ NaSaʔ ʔoTam haʔaReTs laSheBeT yaḤDaw » « so that the land could not support them staying together », referring to Abraham and Lot. We also find SaBaʕa already seen in my previous video, meaning abundance, FeRTiLity, satiety - but also « CeaSeLeSSly » in Job 14.1. Finally there's also ʔaShyShah a biblical cake and maSeʔet DiShes - and you like that one don’t you Polisson. « Yes maSeʔet it's also Orange 🟠 Yellow 🟡 and Light Blue 💎 ».