must imagine that there are also kinds of rituals among the animals: "It is the originary scapegoating which prolongs itself in a process which can be infinitely long in moving from, how should I say, from instinctive ritualization, instinctive prohibition, instinctive separation of the antagonists, which you already find to a certain extent in animals, towards representation." Unlike Eric Gans, Girard does not think that there is an original scene during which there is "a sudden shift from non-representation to representation," or a sudden shift from animality to humanity. According to the French sociologist Camille Tarot, it is hard to understand how the process of representation (i.e., symbolicity and language) actually occurs and he has called this a black box in Girard's theory. Girard also says: Judeo-Christian scriptures Biblical text as a science of man In Things Hidden Since the Foundation of the World, Girard discusses for the first time Christianity and the Bible. The Gospels ostensibly present themselves as a typical mythical account, with a victim-God lynched by a unanimous crowd, an event that is then commemorated by Christians through ritual sacrifice — a material re-presentation in this case — in the Eucharist. The parallel is perfect except for one detail: the truth of the innocence of the Victim is proclaimed by the text and the writer. The mythical account is usually built on the lie of the guilt of the victim in as much as it is an account of the event seen from the viewpoint of the anonymous lynchers. This ignorance is indispensable to the efficacy of the sacrificial violence. The evangelic "good news" clearly affirms the innocence of the victim, thus becoming, by attacking ignorance, the germ of the destruction of the sacrificial order on which the equilibrium of societies rests. Already the Old Testament shows this turning inside-out of the mythic accounts with regard to the innocence of the victims (Abel, Joseph, Job...), and the Hebrews were conscious of the uniqueness of their religious tradition. Girard draws special attention to passages in the Book of Isaiah, which describe the suffering of the Servant of the Lord God at the hands of the entire community who emphasize his innocence (Isaiah 53, 2–9).By oppression and judgement he was taken away; And as for his generation, who considered That he was cut off from out of the land of the living, Stricken for the transgression of my people?