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33 dagen tot het ochtendgloren bevat bezinningsteksten voor een persoonlijke retraite in voorbereiding op een toewijding aan het Onbevlekt Hart van Maria. De lezer wordt gedurende 33 dagen meegenomen aan de hand van grote, mariale gestalten: de heilige Louis-Marie Grignion de Montfort, pater Maximiliaan Kolbe, Moeder Teresa van Calcutta en Paus Johannes Paulus II.

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While reading about menstruation in the gynaecological works of Hippocrates (5th-4th century B.C.), menstruation and problems relating to it are mostly conveyed as symptoms of disease. At first sight, the phenomenon itself and explanations for it are only implicitly addressed. However, when taking a closer look, explanations for menstruation itself can be found and divided into two categories: physical explanations and external explanations. This last group is roughly divided into cultural opinions, religious influences and influences from nature and the surroundings of the female. When comparing the Hippocratic works with those of Aristotle (4th century B.C.) and Soranus of Ephesus (2nd century A.D.), we can see an evolution in the use of these explanations. Although superficially relying on physical explanations, the authors actually refer to cultural, natural and divine explanations. In the work of Soranus, however, the divine element is completely absent. Under the influence of natural philosophy, a movement that distanced itself from magical and supernatural explanations of natural phenomena, mentions of these explanations are found in neither of the discussed authors. Natural explanations are manifested by Hippocrates, Aristotle and Soranus as influences from the location and environment of the female, as well as, in Aristotle’s case, as an influence of the moon. The common factor here is temperature: menstruation occurs during the coldest time of the month. Furthermore, throughout time, the occurrence of menstruation is ascribed to the overall weakness and inferiority of the female in comparison to the male. This cultural influence is also seen in Hippocrates and Aristotle, as well as in Soranus. There is an unspecified divine influence found in Hippocrates and Aristotle. No divine influence is found in Soranus. The ongoing presence of natural and cultural influences on the perception of menstruation, which are not always in line with what should be expected from normal menstruation (i.e. uninfluenced by external factors), shows that women's inferior position in society was of such importance, that it influenced the perception of their body and its natural functions

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The present volume offers a systematic discussion of the complex relationship between medicine and paradoxography in the ancient world.For a long time, the relationship between the two has been assumed to be virtually non-existent. Paradoxography is concerned with disclosing a world full of marvels and wondrous occurrences without providing an answer as to how these phenomena can be explained. Its main aim is to astonish and leave its readers bewildered and confused. By contrast, medicine is committed to the rational explanation of human phusis, which makes it, in a number of significant ways, incompatible with thauma. This volume moves beyond the binary opposition between ‘rational’ and ‘non-rational’ modes of thinking, by focusing on instances in which the paradox is construed with direct reference to established medical sources and beliefs or, inversely, on cases in which medical discourse allows space for wonder and admiration. Its aim is to show that thauma, rather than present a barrier, functions as a concept which effectively allows for the dialogue between medicine and paradoxography in the ancient world.