#podaleiros

[ilions-end]

so after the funeral games for achilles, the healer patches up the contestants

BY SUCKING WHAT, QUINTUS

SUCKING WHAT

[intertekstualisht]

Let’s take as an example, the anagram or reversal of letters technique, whichproduced the name Asklepios, the healer god who is usually portrayed leaning on a staff entwined with a serpent, the famous rod of Aesculapius. If we remove the first a and the final s, which are only there to make the name seem normal and common, and we compare it with Opileks written backwards, we see the following: aSKLEPIOs SKELIPO It is clear that the name of the healer god Asclepius contains the name of the goddess Opileks, written backwards. The complication grows with the trans- sexuality of the person involved, who turned into a man.There were endless intermediate formulae for negotiating around the taboo. The name of the seer and healer Polyeidos, who appears in the Iliad, is a tabooderivate of ―opilexeidos‖. His particular Cretan legend, in which he brings theson of King Minos back from the dead with a herb whose use he was taught by a serpent, is inspired by the final part of the Epic of Gilgamesh. Also Podaleiros, who appears in the Iliad as the son of Asclepius, bears an opilexic name. Even Aphrodite is a taboo distortion in Arcado-Cypriot Greek, of the name Opileks. Aphrodite’s gift was that of irresistible sexual attraction, which in Greek is called machlosyne and means ―power of Opileks‖. The first part of theword (mach-) means power, and the second part is the quintessence of the name of the goddess. The taboo spread widely. Many names of people and places, such as Cypselus (the tyrant of Corinth and the district of Athens), Olissipo (Lisbon), Posilipo (Naples), Scipio (the Roman hellenophile), Posidipo (the Macedonian conspirator) and even Mount Olympus all tell how deeply rooted and widespread the fear and veneration of the snake goddess was.

My Name is Nobody

A summary of the Homer case Eduardo Gil Bera