In this first cycle, beginning on September 5, 1979, Pope John Paul II discusses Christ's answer to the Pharisees when they ask him about whether a man can divorce his wife.  Christ responds "He saith to them: Because Moses by reason of the hardness of your heart permitted you to put away your wives: but from the beginning it was not so" ( Matthew 19:8 ). John Paul II draws attention to how Christ's response calls the Pharisees to harken back to the beginning, to the created world before the fall of man and original sin. The pope dives into the experience of original man through the book of Genesis, and identifies two unique experiences: original solitude, and original unity. Original solitude is the experience of Adam , prior to Eve , when he realizes that through naming the animals there is something intrinsically different about himself. He is unable to find a suitable partner. This self-realization of a dignity before God higher than the rest of creation is original solitude. Original unity is drawn from man's first encounter with woman, where he exclaims "This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man" ( Genesis 2:23 ). Prior the Fall , the pope accounts, man and woman's desire for one another was perfectly oriented in a Sacramental way that pointed them toward God's ultimate plan for humanity: the marriage of Christ the bridegroom with his bride the Church. Throughout Sacred Scripture, the most common reference that Christ uses when speaking of heaven is that of a wedding feast. Thus, marriage is intended to be a union that draws us deeper into the mystery of our creation and provides a foretaste of the heavenly marriage between Christ and his Church, where man and woman are no longer given in marriage. In heaven, the eternal wedding feast, men and women have now arrived at their ultimate destination and no longer have need of the Sacrament (or sign) of marriage.
Corpses thought to be vampires were generally described as having a healthier appearance than expected, plump and showing little or no signs of decomposition.  In some cases, when suspected graves were opened, villagers even described the corpse as having fresh blood from a victim all over its face.  Evidence that a vampire was active in a given locality included death of cattle, sheep, relatives or neighbours. Folkloric vampires could also make their presence felt by engaging in minor poltergeist -like activity, such as hurling stones on roofs or moving household objects,  and pressing on people in their sleep. 
The playwright had said on multiple occasions that Le Tartuffe was not supposed to disrupt the established order and undermine the authority of any organizations. It might seem to the reader that Dorine and, above all, Cléante are the characters who look after the household. One can find it really grotesque that the character who is meant to be the counterbalance to sinister Tartuffe is Cléante, who strongly disagrees with the popular at that time social type of devot. Cléante's opinion are similar to those presented in the Introduction to the Devout Life by Francis de Sales which promoted the philosophy of conciliation of the reason and faith. Thus, it is very likely that Cléante in fact represents the point of view of the playwright.