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Book Of Genesis - From The Latin Vulgate - Chapter 4

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Sept. have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Sal. and Tirin) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. H.

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

The history of Cain and Abel.

[1] And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God. Adam vero cognovit uxorem suam Hevam, quae concepit et peperit Cain, dicens : Possedi hominem per Deum.

[2] And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman. Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola.

[3] And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord. Factum est autem post multos dies ut offerret Cain de fructibus terrae munera Domino.

[4] Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings. Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum : et respexit Dominus ad Abel, et ad munera ejus.

[5] But to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell. Ad Cain vero, et ad munera illius non respexit : iratusque est Cain vehementer, et concidit vultus ejus.

[6] And the Lord said to him: Why art thou angry? and why is thy countenance fallen? Dixitque Dominus ad eum : Quare iratus es? et cur concidit facies tua?

[7] If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it. nonne si bene egeris, recipies : sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus ejus, et tu dominaberis illius.

[8] And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him. Dixitque Cain ad Abel fratrem suum : Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.

[9] And the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother's keeper? Et ait Dominus ad Cain : Ubi est Abel frater tuus? Qui respondit : Nescio : num custos fratris mei sum ego?

[10] And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth. Dixitque ad eum : Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.

[11] Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand. Nunc igitur maledictus eris super terram, quae aperuit os suum, et suscepit sanguinem fratris tui de manu tua.

[12] When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth. Cum operatus fueris eam, non dabit tibi fructus suos : vagus et profugus eris super terram.

[13] And Cain said to the Lord: My iniquity is greater than that I may deserve pardon. Dixitque Cain ad Dominum : Major est iniquitas mea, quam ut veniam merear.

[14] Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me. Ecce ejicis me hodie a facie terrae, et a facie tua abscondar, et ero vagus et profugus in terra : omnis igitur qui invenerit me, occidet me.

[15] And the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him. Dixitque ei Dominus : Nequaquam ita fiet : sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.

[16] And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden. Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.

[17] And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch. Cognovit autem Cain uxorem suam, quae concepit, et peperit Henoch : et aedificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.

[18] And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech: Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.

[19] Who took two wives: the name of the one was Ada, and the name of the other Sella. Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.

[20] And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen. Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum.

[21] And his brother's name was Jubal; he was the father of them that play upon the harp and the organs. Et nomen fratris ejus Jubal : ipse fuit pater canentium cithara et organo.

[22] Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema. Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera aeris et ferri. Soror vero Tubalcain, Noema.

[23] And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising. Dixitque Lamech uxoribus suis Adae et Sellae : Audite vocem meam, uxores Lamech; auscultate sermonem meum : quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.

[24] Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold. Septuplum ultio dabitur de Cain : de Lamech vero septuagies septies.

[25] Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew. Cognovit quoque adhuc Adam uxorem suam : et peperit filium, vocavitque nomen ejus Seth, dicens : Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.

[26] But to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord. Sed et Seth natus est filius, quem vocavit Enos : iste coepit invocare nomen Domini.

Commentary:

Ver. 1. Through God. Heb. may signify also: "even God," as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. C. --- So little could she foresee the future conduct of Cain, whose name may be derived either from kone, possession and acquisition, or from kun, lamentation. The latter interpretation would have been better verified by the event, and the name of Abel, vanity, or sorrow, for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared the Just. Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. H.

Ver. 4. Had respect. That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. Ch. --- The offerings of Cain are mentioned without any approbation: those of Abel are the firstlings and fat, or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? W. C.

Ver. 7. Over it. This is a clear proof of free-will. To destroy its force, Protestants translate over him, as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, "unto thee his desire," &c. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. H. --- The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, "If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil." Calmet shews that the Hebrew perfectly admits of this sense. S. Augustine will not allow of the turn which the Manichees gave it. "Thou shalt have dominion over (illius.) What? thy brother! (absit) by no means: over what then, but sin? De C. xv. 7. Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, "unto thee shall be the desire thereof, and thou shalt rule over it," which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with S. Jerom, c. Jov. 2: "God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward." W. H.

Ver. 8. Let us go forth abroad. These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Sept. &c. H. --- The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. H. --- Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Heb. xii. 2. C. --- In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. H. --- The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. W.

Ver. 13. My iniquity, &c. Like Judas, Cain despairs. The Rabbins make him complain of the rigour of God's judgment, "My sin (or punishment) is too great to be borne." I must then be driven from the land of my nativity, from the society of my brethren and parents, from thy presence, for ever. Why do I then live? Let the first man I meet, kill me. Liran.

Ver. 14. Every one that findeth me, shall kill me. His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Gen. v. 3, compared with Chap. iv. 25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. Ch. --- Cain is little concerned about any thing but the loss of life. M.

Ver. 15. Set a mark, &c. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. Ch. --- God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See S. Aug. W. &c. H.

Ver. 16. A fugitive, according to his sentence. Heb. nod, which the Sept. have taken for a proper name. "In the land of Naid, over against Eden," (H.) or in the fields of Nyse, in Hyrcania, to the east of Eden and Armenia. C.

Ver. 17. His wife. She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. --- He built a city, viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions. Ch. --- The Hanuchta, which Ptolemy places in Susiana, (C.) may perhaps have been built after the flood, in the same place. Josephus says, Cain was the first who fortified a city; designing it for a retreat, where he might keep the fruits of his robberies. Ant. 1. 3. Peirere founds his ill-concerted system of Preadamites, or of men existing before Adam, on the history of Cain exercising husbandry, building a city, &c.; as if there were any difficulty in supposing, that the arts would have made some progress in the lapse of above a century. H.

Ver. 19. Two wives. Lamech first transgressed the law of having only one wife at a time. C. 11. 24. None before the deluge is mentioned as having followed his example, even among the abandoned sons of men. Abraham, the father of the faithful, and some others, after that event, when the age of man was shortened, and the number of the true servants of God very small, were dispensed with by God, who tolerated the custom of having many wives at the same time among the Jews, till our Saviour brought things back to the ancient standard. Mat. xix. 4. And why do we excuse the patriarchs, while we condemn Lamech? Because the one being associated with the wicked, gives us reason to judge unfavourably of him, while Abraham is constantly mentioned in Scripture with terms of approbation and praise, and therefore we have no right to pass sentence of condemnation upon him, as some Protestants have done, after the Manichees. Hence the fathers defend the one, and reject the other with abhorrence. H. --- Tert. (Monog. c. 5.) and S. Jerom, c. Jovin. 1. says, "Lamech, first of all, a bloody murderer, divided one flesh between two wives." It was never lawful, says P. Innocent III. c. Gaudemus, for any one to have many wives at once, unless leave was given by divine revelation;" and S. Aug. joins with him in defending the patriarchs, by this reason, "When it was the custom, it was not a sin."

Ver. 22. Noema, who is supposed to have invented the art of spinning. C. --- All these worthy people were distinguished for their proficiency in the arts, while they neglected the study of religion and virtue. H. --- The inventors of arts among the Greeks lived mostly after the siege of Troy. C.

Ver. 23. Said. This is the most ancient piece of poetry with which we are acquainted. Fleury. --- Lamech may be considered as the father of poets. H. --- I have slain a man, &c. It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. Ch. --- S. Jerom, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. W.

Ver. 24. Seventy times. A similar expression occurs, Mat. xviii. 22. to denote a great but indefinite number. God had promised to revenge the murder of Cain seven fold, though he had sinned voluntarily; so Lamech hopes that, as he had acted by mistake, and blinded by passion, in striking the stripling, the son of Tubalcain, he would deserve to be protected still more from falling a prey to the fury of any other. But many reject this tradition as fabulous, unknown to Philo, Josephus, &c. Moses no where mentions the death of Cain. Some, therefore, understand this passage with an interrogation; as if, to convince his wives that his sin was not so enormous as was supposed, he should say, Do not think of leaving me. What! have I killed a young man, as Cain did Abel, and still he is suffered to live unmolested; or have I beaten any one so that I should be punished? Onkelos, in effect, puts a negation to the same purport, "I have not killed, &c.:" (C.) others understand this passage, as if Lamech considered his crimes as much more grievous than even those of Cain. T.

Ver. 26. Began to call upon, &c. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. Ch. --- He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the Sons of God. C. vi. 2. H. --- Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, "the name of the Lord began to be profaned" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead. Wis. xiv. 12. C. --- The beginning of fornication is the devising of idols. We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. H.

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homeremedynaturalcure · 7 years

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Natural cures and home remedies for concussion

When our head is injured by a physical blow, then this can result in concussion. This condition needs expert medical attention and immediate care from your doctor. Concussion is like a bruise that results from someone’s brain colliding with his skull. Every single person who had a blow to his head, have increased risk of getting concussion. Most especially this risk is increased if there was even a momentary loss of consciousness. Also there are other signs of concussion which can help you to recognize it such as short – term memory loss, difficulty concentrating, nausea and headache. If you recognize some of these symptoms, then you should talk with your doctor as soon as possible. Do not take some of the mentioned home remedies and natural cures without consulting with your doctor. There are some home remedies which can ease the headache and pain which are caused by this condition but also they can help you to heal the damage which is made to your blood vessels and head. To some person who suffers from concussion should be given maximum medical care because this can help them to be healed. When some person has experienced a concussion, then it is very important for him to take rest and he should not make a sudden head movement because this can lead to further problems. You should be sure that this person does not lose consciousness she or she should be bright and alert after waking up.

natural cures for concussion

Drink fluids: Fluids can help you to restore the lost balance in your body and they will ensure that your blood is not very thick. You should be sure that your body is well hydrated. This is one of the most important natural treatments which you should make because in this way your brain can heal more quickly. There are some doctors who are recommending drinking one ounce of fluid per day per 2 pounds of body weight. This means that if the person weights 100 pounds, then he should drink 50 ounces over the course of the day for the critical 2 weeks. When we mentioned drinking more fluids that you should drink noncaffeinated – water and nonalcoholic water. Load up on antioxidants: You should eat a healthy diet with abundant protein and a lot of blueberries during the 2 week following the injury. Blueberries are effective home remedy for concussion because they have flavonoid antioxidants which can help you to strengthen the blood vessels walls in which is also included the brain. You should take a 3,000 mg of Vitamin C every day because this will help you to reduce the oxidative stress in your bran which is also associated with the head trauma. There are some doctors who are recommending using buffered powder (which is Vitamin C combined with small amounts of potassium, magnesium and calcium) because it is most easily absorbed. These doctors are recommending mixing this powder with juice and then you should drink it. For the proper dosage you should talk with your doctor. You need to eat foods that are rich in antioxidants because in this way you will recover from the concussion. You should eat green leafy vegetables and fresh fruits if you want to have the best results. The green vegetables are also rich in nutrients such as calcium and folic acid which are very important for the healing process of this condition. Citrus fruits such as oranges and tangerines have minerals and vitamins as well as antioxidants which can repair the damage that is done to your head. This is possible because citrus fruits are rich in Vitamin C. This vitamin can reduce the degree of oxidative stress which is caused during a concussion. Also you should eat foods that are rich in calcium along with the citrus fruits. This is very important because the Vitamin C is more easily absorbed into our bodies if we take nutrients such as calcium, magnesium and potassium. Also you can drink juices that are extracted from these fruits because this is also a very effective natural treatment for the concussion. [1] Avoid extreme temperatures for concussion: You should be sure that the person who suffers from concussion is not exposed to extreme temperatures. If the swelling is severe, then you should use ice packs. This natural treatment will prevent further inflammation in your brain. You should ensure that the person who has concussion wears loose clothes and he or she is having comfortable rest. If you have a concussion and the weather is too hot or too cold, then you should adjust your clothes because in this way your body temperature will not fluctuate and it cause you further complications. [2] Double dose of fish oil – fast: The general recommendation for the most people is to take 2 grams of high – potency fish oil. But doctors are recommending people who have suffered from head injury to take up to 4 grams as soon as possible after the injury and they should continue taking 4 grams once per day for up to 7 days afterward. This advice is based on animal study which was done in the West Virginia University School of Medicine and it was reported in the Journal of Neurosurgery. It was demonstrated that taking high – potency fish oil which has large amounts of the Omega – 3 fatty acids DHA and EPA can help in the natural treatment of the concussion [3]. This natural cure can help you to decrease the brain inflammation. Also it will help you to rid of headaches, memory loss and fogginess which are parts of the concussion. If there is evidence that you have bleeding in your brain, then you should not use fish oil as your natural treatment for the concussion. Take arnica: Arnica is a plant which is used in many cosmetics. Most of us are familiar with the arnica cream because it is widely spreading. Arnica has been used for more than 500 years in the medicine. It has been used for as natural treatment for bruises, sprains and sore muscles. Also arnica comes in the form of homeopathic pellets which can help you to expedite the healing of the bruised brain tissue. You should place 3 homeopathic arnica 30 c pellets under your tongue. You should put them under your tongue within 15 minutes of the trauma or as soon as you can get them. You can find the arnica pellets online or in the health stores. You should continue this dosage every hour for the day and you should reduce the frequency on the second, third and fourth days to 3 doses. You should take one in the morning, one in the midday and one in the evening. Chinese skullcap: This is also a very effective home remedy for concussions. You should use tea made from Chinese skullcap if you suffer from concussion. This natural cure is a nerve relaxant and it will help you to ease the headaches that are experienced by people who suffer from concussion. Also it can improve the blood flow or circulation and also it nutrients our brain. This will help you to ease the concussion and the person who suffers from it can recover faster. This natural cure also nourishes the tissues of the nerves and it can prevent from intensifying during a concussion. Also you can make a natural mixture by mixing a tincture of Cayenne Pepper, Oats, St. John’s Wort and Chinese Skullcap tincture. You should take this natural treatment because it can help you to speed up the healing process of concussion. Turmeric: Turmeric is effective home remedy which can help you to heal the concussion in fast way [4,5]. You should powder the root of turmeric and then you should add it to a hot drink or water. You should drink this natural cure at regular basis because in this way you will have the best results. Also you can make a turmeric paste and you should add this paste to your gravies or dishes. Turmeric has magnificent curative powers and this is a reason why this natural cure has been used in the Indian as a spice for a very long time. Blueberry: This home remedy has many healing powers. When you consume the berries of this herb and when they are ingested, then the blood vessels of your brain are strengthened [5]. This is possible because this natural cure has strong flavanoid antioxidants which can help you to repair the damage in your head. You can prepare blueberry tea using either dried or fresh berries of this herb. You should add these berries to boiling water and you should let this mixture simmer for about 15 – 20 minutes. Then, you should some Stevia leaves or honey and you should drink this herbal tea at regular basis because in this way you will get results in quick and better way. References: [1] Federation of American Societies for Experimental Biology (FASEB). Antioxidant therapy may have promising potential in concussion treatment. Science Daily. 2015. Retrieved from www.sciencedaily.com/releases/2015/04/150401132752.htm [2] Wang H, Wang B, Jackson K, et al. A novel head-neck cooling device for concussion injury in contact sports. Translational Neuroscience. 2015;6(1):20-31. [3] Mills JD, Bailes JE, Sedney CL. Omega-3 fatty acid supplementation and reduction of traumatic axonal injury in a rodent head injury model. Journal of Neurosurgery. 2011;114(1). [4] Petraglia AL, Winkler EA, Bailes JE. Stuck at the bench: Potential natural neuroprotective compounds for concussion. Surgical Neurology International. 2011;2:146. [5] Gibson CJ, Mcquiston X, Darwish Y. Effects of curcumin and a blueberry-enhanced diet after traumatic brain injury in rats. Conference Paper. 2014.

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