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        It seems that Homer used the Greek word (“logós”) as generic allusion to “knowledges” that came from immemorial times and that they were transmitted by oral tradition.

        In the Song XV, v. 393, of the Iliad, Homer tells that Patroclus entertained with his conversation to the moribund Eurypylus while he mitigated his pains. It would seemmore logical to think that Patroclus really wanted to convince him that by means of his medicinal “knowledge” he would give him improvement. We allow ourselves the freedom of leaving us the classic interpretations because we believe that the word “logós” makes a much wider sense that the restricted application to the term “word.”



        It would seem to confirm this interpretation the fact that in the Song I, v. 56 of the Odyssey, Pallas Athena, the virgin goddess of the Wisdom, concerned of helping Odysseus to return beside his wife, she informed Zeus that Calypso retained him with flattery words. Because well, we suppose that the sentence “flattery words” it doesn't reflect the intention of Homer appropriately because what Calypso offered to Odysseus, to induce him to be her husband, it was to give him an exempt life of age and of death by means of the knowledge and powers that she said to have, Odyssey, Song VII, 257. On this matter we will return later on.

        Odysseus didn't believe in the chicaneries of Calypso and he always preferred to return beside his wife Penelope that was not only able to be an expert in knitting, but also a loving and loyal wife that guaranteed him a gentle aging surrounded by the respect and loving care of his family.



        The perpetual youth was exclusive attribute of the eternal gods because only these had the Power of being simultaneously last, present and future, typical characteristic of the verb. Plato in their dialog “Cratylus”, 397d, mentioning Socrates, he stated : “the first inhabitants from Greece only believed in the gods that are today adored by many barbarians: the sun, the moon, the earth, the stars and the sky; they saw them to all provided of a movement and of a perpetual course, and due to this natural ability of “to run” (“théin”) it was that they called them “gods” (“théoi”)”.

        It is possible that Socrates has taken this explanation of the etymology of the word “theoi” or “gods” of Heraclitus of Ephesus and, perhaps, this statement could have given origin to the hypothesis of the Heliocentrism, attributed the Ionic sage Aristarchus of Samus, third century B. C. Heraclitus would also have affirmed that “everything goes by and nothing remains”, “Cratylus”, 402a.



        Is it necessary to make present that Plato in the “Cratylus”, 426e, used the Greek word “rhema”, to refer to the part of speech that today calls verb. It is possible that Saint John has used the word “logós” in his maximum sence to refer to the origin of the Cosmos: “In the principle it was the Verb and the Verb was in God and God was the Verb”.


“En arkhe en ho lógos, kai ho lógos en pros ton theón, kai theos en ho lógos”. Saint Jerome was who translated the Greek “logós” to Latin as “Verbum” in the Bible later on called “Vulgata”.


        It is very suggestive that Homer has begun the first verse of the Odyssey requesting help to a Muse to communicate underhandedly those “logoi” of the Antiquity in relation to those basic sexual “knowledges” used by Calypso to retain Odysseus and this way to keep him to her side like a loving and young husband. The most intelligent and important reason of Homer to enter in so private intimacies should consist on the urgent necessity of maintaining the “knowledges” of very old technical sexual that the mothers of the primitive peoples believed indispensable to transmit to their daughters personally.


        Every time that he estimated necessary to impede that customs missed that came from immemorial times, Homer made it through legends in that the gods appeared involved. I find that with this device, he avoided to detail in meticulous form the sexual techniques used by Calypso, for respect to the intimacy of their motley auditory.

Hell in the southerm extreme of the Moskenes Island

Hell in the southerm extreme of the Moskenes Island

        Maybe the old knowledge of Calypso to maintain the exempt men of sexual tiredness, she should be based on a very active feminine participation, so it was her who begins the act by means of a very soft rub of her not well located clitoris against the masculine organ reverse before some penetration occurs.


        This way, this would only begin when the vagina is perfectly lubricated and both emotionally prepared ones to reach a simultaneous orgasm whose climax is evidenced in the electric blow that makes stiff up until the toes of the feet. In this manner, the masculine tiredness would be minimum.

        It confirms the interest of Homer to narrate facts difficult to explain, the circumstance that he has involved Hera, daughter of Chronus, to approach an important problem. Hera requested her daughter Aphrodite that taught her the sexual techniques with which she surrendered the gods and the men. Aphrodite responded: It is not able to refuse and nor convenient to refuse your petition that you sleep in the arms of Zeus.

Zeus Zeus

It uses your tight girdle of varied contours with which the enchantment of the love is worked. From there affection and yearning and the seduction talk sprouts that until the sages steals the poise, Iliad, XIV, 190-22. In the edition in Greek and Latin of the Iliad, published by the printing of the Seminary of Padova in 1819, the word (“imanta”) appears translated as “cingulum”, belt.

        This whole passage has been understood rottenly because Homer hid his content under a not very precise simile. It would seem of all logic to suppose that Homer did not seek to mention to any belt to encircle the clothes nor to another object that neither for very fine that was it could cause a special expectation. In any sexual relationship the first thing that is eliminated is the jewels because inevitably they disturb and entangle.

        From my octogenarian point of view, I believe that the Greek word “imanta” of the aforementioned verse 214, would have to be understood in relation to an underlying muscle that has remained ignored in modern times. This was not in the Antiquity, because from the most remote times, mothers had the need to teach their daughters to maintain active all the muscles of their future maternal cloister so that can even give to light their sprouts being completely solitary.

        Would it seem that the vagueness in that Homer raised the problem, may clarify bearing in mind that the expression , “Khryseies peronato”, Iliad, Song XIV, v. 180 that it has been translated to Latin as “aureis fibulis” and to English as “golden fasteners”, Homer should not use it to refer to any strange object to the human body but rather, by means of this subtle simile, he alluded to an inactive muscle now called “pubococcygeus muscle” (PC muscle) that forms the vaginal walls and that voluntarily stimulated it achieves vaginal spasms very similar to a fastener that presses and it looses, producing violent masculine orgasms. Such an explosion of pleasure satisfies the most incommensurable masculine vanity amply, what drives inevitably to that the man thanks from the bottom of his soul his couple's received love. Nature has its marvels, but it is Love the one that that dignifies everything.

Confirms ours previous interpretations, the Homer´s reference, in the verse 178 of the same Song XIV of The Iliad, to a certain (“ambrósion eanon”), that it has been understood restrictively as “divine peplus”. It is unquestionable that Homer used as allegory the reference to that this wonderful tissue had been embroidered by Athena and used by Hera for seducing to Zeus. The mentioned “ambrósion eanon” corresponds just to the muscular tissue to that that we have been making reference and that actually can act like a ring or a collar. The word “ambrosía” would seem to allude to the superior instinct of preserving the species, very well represented by the everlasting coo of the pigeons. Odyssey, Song XII, v. 62-63.

        The mentioned vaginal muscle can be easily activated after few months of having reiterated contraction exercises and dilation, type systole-diastole. Similar exercises usually make the young students to move their ears and to cause the hilarity of their friends. To be a muscle of natural inactive, it has remained practically unknown for what very few women that use it appropriately and in consequence, are very scarce the men that have experienced so exceptional sensation. In great measure this ignorance would explain some ones of the incomprehensible existing sexual deviations. What is known is quiet, for quiet is forgotten.
See web page of
Internet "http://www.neo-tech.com/pleasures/part7.html", Essence 75,
Female Orgasms.