Kolejny tekst skrobnięty na szybko, a wynikły niespodziewanie przy okazji poprzedniego wpisu o słowiańskim źródłosłowie tzw. greckich słów, na przykładach rdzeni SRM -> HRM. https://skribh.wordpress.com/2015/08/26/151-01-slowianski-zrodloslow-slow-zbudowanych-na-rdzeniach-crm-zrm-srm-hrm-grm-krm-na-przykladzie-tzw-greckiego-rdzenia-herm/
Ktoś już wie, jakie jest pochodzenie i znaczenie tzw. greckiego słowa Afrodyta, Aphrodite itp?
Zobaczmy, czy wiemy że coś wiemy, czy jedynie wydaje się nam, że to robimy, bo tak nam powiedzieli inni niby mądrzejsi od nas… co niby wiedzą więcej albo domyślają się że wiedzą więcej… albo może tylko tak sobie mówią…
Afrodyta (gr. Ἀφροδίτη Aphrodítē, łac. Aphrodite, Venus) – w mitologii greckiej bogini miłości, piękna, kwiatów, pożądania i płodności. Najbardziej urodziwa z bogiń antycznych mitów.
Pochodzenie i narodziny
Kwestia jej pochodzenia jest różnie przedstawiana w mitach. Według jednego z nich Afrodyta nie miała rodziców i pewnego dnia wyłoniła się z piany morskiej w pobliżu Cypru. Nieco inaczej przedstawiał to Hezjod, który w Teogonii pisał, że kiedy odcięte sierpem genitalia Uranosa (pokonanego przez Kronosa, gdy roztaczał się nad Gają jak niebo nad ziemią) wpadły do morza w pobliżu Cypru, woda otoczyła je białą pianą, z której następnie wyłoniła się przepiękna Afrodyta. Pływała po morzu w muszli, zatrzymując się u brzegów Kytery, a potem Cypru. Druga z tych wysp stała się jej ulubionym miejscem. Na jej brzegu oczekiwały już na nią Charyty (Eufrosyne, Aglaja i Talia), które odtąd zawsze towarzyszyły jej i służyły. Cypr stał się głównym miejscem kultu bogini.
Jej pierwszym kochankiem był Adonis. Była żoną Hefajstosa, ale epizod z Aresem świadczy, że nie była zbyt wierna (z tego związku zrodzili się Dejmos, Fobos, Harmonia, Eros i Anteros). Hefajstos ukrył w łożu pułapkę z mocnej, lecz niezauważalnej, metalowej sieci i schwytał w nią Afrodytę z Aresem. Potem wystawił ich na pośmiewisko przed innymi bogami na Olimpie.
W konkursie piękności między Herą, Ateną i Afrodytą, ta ostatnia obiecała Parysowi Helenę, żonę Menelaosa ze Sparty, za tytuł najpiękniejszej (jabłko niezgody), czym przyczyniła się do rozpętania wojny trojańskiej. W wojnie starała się sprzyjać Trojanom.
Jej atrybutami były: rydwan zaprzężony w gołębie, róża oraz mirt. Czczona była zwłaszcza przez kobiety, które widziały w niej patronkę małżeństwa. Ze względu na jej związek z morzem była czczona przez żeglarzy i w miastach portowych.
Starożytni nadawali Afrodycie różne przydomki: Afrogeneja – zrodzona z piany morskiej, Anadyomene (Ἀναδυομένη) – wynurzająca się z fal morskich, Cypryda (Kipryda) – od Cypru; Afrodyta Acidalia, Cytherea (Κυθήρεια), Despina (Δέσποινα), Kypris (Κύπρις), Epitragidia, Skotia (Σκοτία), Basilis (Βασιλίς), Persephaessa (Περσεφάεσσα), Pandemos (Πάνδημος), Urania, Apatura itp.
Tyle polskojęzyczna wiki. Teraz czas na jej angielska wersję.
Aphrodite (i/æfrəˈdaɪti/ af-rə-DY-tee; Greek: Ἀφροδίτη) is the Greek goddess of love, beauty, pleasure, and procreation. Her Roman equivalent is the goddess Venus. She is identified with the planet Venus.
As with many ancient Greek deities, there is more than one story about her origins. According to Hesiod‚s Theogony, she was born when Cronus cut off Uranus‚s genitals and threw them into the sea, and she arose from the sea foam (aphros). According to Homer‚s Iliad, she is the daughter of Zeus and Dione. According to Plato (Symposium, 180e), these two origins were of entirely separate entities: Aphrodite Ourania and Aphrodite Pandemos.
Because of her beauty, other gods feared that their rivalry over her would interrupt the peace among them and lead to war, so Zeus married her to Hephaestus, who, because of his ugliness and deformity, was not seen as a threat. Aphrodite had many lovers—both gods, such as Ares, and men, such as Anchises. She played a role in the Eros and Psyche legend, and later was both Adonis‚s lover and his surrogate mother. Many lesser beings were said to be children of Aphrodite.
Aphrodite is also known as Cytherea (Lady of Cythera) and Cypris (Lady of Cyprus) after the two cult sites, Cythera and Cyprus, which claimed to be her place of birth. Myrtle, doves, sparrows, horses, and swans were said to be sacred to her. The ancient Greeks identified her with the Ancient Egyptian goddess Hathor.
Aphrodite had many other names, such as Acidalia, Cytherea, and Cerigo, each used by a different local cult of the goddess in Greece. The Greeks recognized all of these names as referring to the single goddess Aphrodite, despite the slight differences in what these local cults believed the goddess demanded of them. The Attic philosophers of the 4th century, however, drew a distinction between a celestial Aphrodite (Aprodite Urania) of transcendent principles, and a separate, „common” Aphrodite who was the goddess of the people (Aphrodite Pandemos).
Aphrodite, perhaps altered after aphrós (ἀφρός) „foam”, stems from the more archaic Cretan Aphordíta and Cypriot Aphorodíta, and was probably ultimately borrowed from Cypriot Phoenician. Herodotus and Pausanias recorded that Aphrodite’s oldest non-Greek temple lay in the Syrian city of Ascalon where she was known as Ourania, an obvious reference to Astarte. This suggests that Aphrodite’s cult located at Cythera–Cyprus came from the Phoenicians. The fact that one of Aphrodite’s chief centers of worship remained on the southwestern Cypriot coast settled by Phoenicians, where the goddess had long been worshiped as Ashtart (ʻštrt), points to the transmission of Aphrodite’s original cult from Phoenicia to Cyprus then to mainland Greece. So far, however, attempts to derive the name from Aphrodite’s Semitic precursor have been inconclusive.
A number of false etymologies have been proposed through the ages. Hesiod derives Aphrodite from aphrós „foam,” interpreting the name as „risen from the foam”. Janda (2010), accepting this as genuine, claims the foam birth myth as an Indo-European mytheme. Janda intereprets the name as a compound aphrós „foam” and déato „[she] seems, shines”, meaning „she who shines from the foam [ocean]”, supposedly a byname of Eos, the dawn goddess. Likewise, Mallory and Adams (1997) propose an Indo-European compound abʰor- „very” and dʰei- „to shine”, also referring to Eos. However, etymologies based on comparison with Eos are unlikely since Aphrodite’s attributes are entirely different from those of Eos (or the Vedic deity Ushas). Finally, the medieval Etymologicum Magnum offers a highly contrived etymology, deriving Aphrodite from the compound habrodíaitos (ἁβροδίαιτος), „she who lives delicately”, from habrós and díaita. The alteration from b to ph is explained as a „familiar” characteristic of Greek „obvious from the Macedonians„, despite the fact that the name cannot be of Macedonian origin.
A number of improbable non-Greek etymologies have been suggested in scholarship. One Semitic etymology compares Aphrodite to the Assyrian barīrītu, the name of a female demon that appears in Middle Babylonian and Late Babylonian texts. Hammarström (1921) looks to Etruscan, comparing (e)prϑni „lord”, an Etruscan honorific loaned into Greek as πρύτανις. This would make the theonym in origin an honorific, „the lady”. Hjalmar Frisk and Robert Beekes (2010) rejects this etymology as implausible, especially since Aphrodite actually appears in Etruscan in the borrowed form Apru (from Greek Aphrō, clipped form of Aphrodite).
Ancient Near Eastern parallels
The religions of the ancient Near East have a number of love goddesses that may be similar to certain aspects of Aphrodite.
Pausanias states the first to establish a cult of Aphrodite were the Assyrians, after the Assyrians, the Paphians of Cyprus, and then the Phoenicians at Ascalon. The Phoenicians, in turn, taught her worship to the people of Cythera.
An origin of (or significant influence on) the Greek love goddess from Near Eastern traditions was seen with some skepticism in classical 19th century scholarship. Authors such as A. Enmann (Kypros und der Ursprung des Aphroditekultes 1881) attempted to portray the cult of Aphrodite as a native Greek development.
Scholarly opinion on this question has shifted significantly since the 1980s, notably due to Walter Burkert (1984), and the significant influence of the Near East on early Greek religion in general (and on the cult of Aphrodite in particular) is now widely recognized as dating to a period of orientalization during the 8th century BC, when archaic Greece was on the fringes of the Neo-Assyrian Empire.
In native Greek tradition, the planet Venus had two names, Hesperos as the evening star and Eosphoros as the morning star. The Greeks adopted the identification of the morning and the evening stars, as well as its identification as Ishtar/Aphrodite, during the 4th century BC, along with other items of Babylonian astrology, such as the zodiac (Eudoxus of Cnidus).
Comparison with the Indo-European dawn goddess
It has long been accepted in comparative mythology that Aphrodite (regardless of possible oriental influences) preserves some aspects of the Indo-European dawn goddess *Hausos (properly Greek Eos, Latin Aurora, Sanskrit Ushas).
Janda (2010) etymologizes her name as „she who rises from the foam [of the ocean]” and points to Hesiod’s Theogony account of Aphrodite’s birth as an archaic reflex of Indo-European myth. Aphrodite rising out of the waters after Cronus defeats Uranus as a mytheme would then be directly cognate to the Rigvedic myth of Indra defeating Vrtra, liberating Ushas.
Czyli nikt nic nie wie… Do tłumaczenia z wiki jeszcze może powrócę w uwagach np. Skotia itd, ale teraz przypatrzmy się jeszcze trochę innym źródłom wiedzy o Afrodycie
Greek Goddess of Love, Beauty & Eternal Youth
Aphrodite is the Goddess of Love and Beauty and according to Hesiod’s Theogony, she was born from the foam in the waters of Paphos, on the island of Cyprus. She supposedly arose from the foam when the Titan Cronus slew his father Uranus and threw his genitals into the sea.
However, according to Homer, in Iliad, Aphrodite may instead be the daughter of Zeus and Dione. As with so many Greek deities, there are many stories about the origins of the gods.
Many gods believed that her beauty was such that their rivalry over her would spark a war of the gods. Because of this, Zeus married Aphrodite to Hephaestus – he wasn’t seen as a threat because of his ugliness and deformity.
Despite this marriage to Hephaestus, Aphrodite had many lovers. Her lovers include both gods and men – including the god Ares and the mortal Anchises. She also played a role in the story of Eros and Psyche in which admirers of Psyche neglected to worship Venus (Aphrodite) and instead worshipped her. For this, Aphrodite enlisted Eros (Cupid) to exact her revenge but the god of love instead falls in love with the girl.
Later, Aphrodite was both Adonis’s lover and his surrogate mother. This led to a feud with Persephone in which Zeus decreed Adonis should spend half of the year with Aphrodite and half of the year with Persephone.
Facts about Aphrodite
Aphrodite was the goddess of fertility, love, and beauty.
Two different stories explain the birth of Aphrodite. The first is simple: She was the child of Zeus and Dione.
According to the second story, however, Aphrodite rose from the foam of the sea.
Aphrodite was married to Hephaestus, but Aphrodite did not enter into this union of her own volition.
She and Ares conceived Harmonia, who eventually married Herodotus.
She was the mother of Hermaphroditus by Hermes.
Aphrodite and her son Eros (Cupid) teamed up to cause Zeus to fall in love with a human named Europa.
Aphrodite loved Adonis. She saw him when he was born and determined then that he should be hers. She assigned Persephone to his care, but Persephone fell in love with Adonis also and would not give him back. Finally, Zeus had to mediate. He judged that Adonis should spend half the year with each.
Aphrodite used a swan-drawn car to glide easily through the air.
Although Aphrodite and Hera were not friends, Hera went to the Goddess of Love for help as she endeavored to assist the heroes in their Quest of the Golden Fleece.
Aphrodite, Hera, and Athena were the top three contenders for a gold apple marked “For the Fairest.” They asked Zeus to judge the contest, but he refused. Paris, son of the King of Troy, judged the contest instead. Each of the three goddesses promised him something in return; he chose Aphrodite as the winner of the apple. This story of the Judgment of Paris was considered to be the real reason behind the Trojan War.
During the Trojan War, Aphrodite fought on the side of Paris.
Aphrodite rescued Paris from Menelaus by enveloping him in a cloud and taking him back to Troy.
Aphrodite owned a girdle that contained her enchantments; Hera borrowed it once to seduce Zeus in order to distract him from the Trojan War.
Aphrodite gave Harmonia a necklace that brought disaster to a later generation.
Prostitutes considered the Goddess of Love their patron.
Aphrodite had a few mortal lovers. One of the most notable was the Trojan shepherd Anchises. The two of them conceived Aeneas.
Corinth was the center of Aphrodite’s worship.
Early Greek art depicted the goddess as nude.
She was the model for the famous sculpture Venus de Milo.
Aphrodite and Cupid initiated the love between Jason (hero of the Quest of the Golden Fleece) and the daughter of the Colchian King.
Aphrodite: http://greekgodsandgoddesses.net – Greek Gods & Goddesses, September 19, 2014
Although these myths surrounding Aphrodite are Greek, Aphrodite is not a Greek creation, but more of an acquisition. She is a version of the goddess Ashtart, also called Astarte, Ishtar, Isis, and a number of other variants, when she appears in different places around the Mediterranean and throughout the Middle East. As a goddess, Astarte held dominion not only over love, but also heaven and war. Aphrodite’s function was narrowed down to the goddess of love, although she is occasionally depicted with weapons or married to Ares, the Greek god of war, which is evidence of her bellicose beginnings.
A relief carving of Ishtar. Source: BigStockPhoto
Aphrodite resulted from a syncretism, or merging, between a Greek deity and this goddess of many names from the east. The myth of Aphrodite and Adonis supports this version of her history. In this tragic romantic tale, Aphrodite falls in love with a mortal named Adonis, but he is killed by a boar’s tusk while hunting. Shakespeare wrote a version of this story and so did the Roman poet Ovid in the first century AD, but its roots are much older than these two writers. In ancient Mesopotamia, the goddess was called Inanna and her mortal lover was Dumuzi. Just as the goddess’ name varies by region, Dumuzi has his other epithet “Adonis.” This name has Semitic roots, and it is the same as the invocation “oh my lord,” or adonai in Hebrew. This tragic love story between the great goddess and the ill-fated mortal man appears in many cultures throughout the Middle East, and attests to Aphrodite’s origins outside of Greece.
Aphrodite (n.) Greek goddess of love and beauty; by the ancients, her name was derived from Greek aphros „foam,” from the story of her birth, but perhaps it is ultimately from Phoenician Ashtaroth (Assyrian Ishtar).
Given Name APHRODITE
USAGE: Greek Mythology
OTHER SCRIPTS: Αφροδιτη (Ancient Greek)
PRONOUNCED: a-frə-DIE-tee (English)
Meaning & History
Meaning unknown, possibly of Phoenician origin. Aphrodite was the Greek goddess of love, equal to the Roman goddess Venus. She was the wife of Hephaestus and the mother of Eros, and she was often associated with the myrtle tree and doves. The Greeks connected her name with αφρος (aphros) „foam”, resulting in the story that she was born from the foam of the sea.
The theonym is found in Homer and Hesiod (ca. 8th century BC). Apparently it is a compound ἀφρο-δίτη, and the traditional explanation connects the first part with ἀφρός „foam”. There is no etymology generally accepted in scholarship. Some propose that the name in its entirety is a loan from a non-Greek language. An interesting fact is that the same name is found in Albanian Afërdita, a compound of afër ‚near’ and ditë ‚day’, a clear referrence to Venus or „the morning star”. The relation to the Greek name though is unclear. Others propose a Greek etymology. The latter usually connect the -δίτη with the verb δέατο, „(to shine,) to appear, seem” (Homeric δῆλος „visible, conspicuous, clear”) and interpret the name as originating as a title of the dawn goddess.
Formally derived from Proto-Indo-European *n̥bʰrós (“rain-cloud, rain, cloud”), with cognates including Sanskrit अभ्र (abhrá), Old Armenian ամբ (amb), and Latin imber. However, Beekes and Frisk argue that the semantic mismatch does not justify this derivation. See also possibly related but also problematic ὄμβρος (ómbros, “rain-water; thunder-storm”)..
etymology: from ‘aphros’, ‘foam’ according to Hesiod Theogony, but this is a very ancient popular etymology, and in fact does not linguistically explain the „-dite” part of the name. Her sacred bird is a dove or swans which drive her heavenly chariot.
Certainly Eastern (Asiatic) Herodotus, in his Histories, says that her oldest place of worship as Aphrodite Ourania was at Askalon in Palastine (on the coast). She is also known in various other places as Inanna (Sumerian), Ishtar (Babylon), Astarte (western Middle East, Rome), and Mylitta.
Etymology and origins
In popular etymology, the name Ἀφροδίτη was connected to ἀφρός (meaning „foam”), and interpreted it as „risen from the foam,” alluding to the etiological myth of Aphrodite’s creation described in Hesiod‚s Theogony. The name has reflexes in Messapic and Etruscan (whence April), which were probably loaned from Greek. Though Herodotus was aware of the Phoenician origins of Aphrodite, linguistic attempts to derive the name from Semitic Aštoret, via undocumented Hittite transmission, remain inconclusive. A suggestion by Hammarström, rejected by Hjalmar Frisk, connects the name with πρύτανις, a loan word introduced to Greek from a cognate of Etruscan (e)pruni, or „lord.”
It is likely that Aphrodite’s mythological origins derive from a number of Indo-European and Near Eastern goddesses. Aphrodite has numerous counterparts in legends of surrounding cultures, including Inanna among the Sumerians, Ishtar among the Mesopotamians, Hathor in the Ancient Egypt, Ashtart or Astarte among the Syro-Palestinians, and Turan in Etruscan mythology. Like Aphrodite, each of these goddesses is described as a beautiful female with jurisdiction over love, sexuality, fertility, and sacred prostitution. Herodotus recorded that at Aphrodite’s oldest foreign temple in the Syrian city of Ascalon, she was known as Ourania. Pausanias confirms this idea, suggesting that the cult to Aphrodite located at Cythera came from the Phonecians at Ascalon. The fact that one of Aphrodite’s chief centers of worship remained on the south-western coast of Cyprus, where the goddess of desire had long been worshiped as Ishtar and Ashtaroth, may suggest the transmission of Aphrodite’s original cult from Phoenicia to Cyprus and then mainland Greece.
By the late fifth century, philosophers and historians seem to have separated this older Phoenician Aphrodite Ourania from Aphrodite Pandemos, the Aphrodite „of the common people.” The former was typically thought to be born from the foam after Cronus castrated Uranus, while the latter was thought to be born from the union of Zeus and Dione. In Plato‚s Symposium, Aphrodite Pandemos („common” Aphrodite) is said to reign over primal love, while Aphrodite Ourania („heavenly” Aphrodite) presides over a higher form of spiritual love. Although the two were distinct, they were ultimately one and the same goddess.
Czy ktoś już coś zrozumiał i umie wywieźć źródłosłów nazwy tzw. greckiej, czy jednak jakiejś innej bogini, na podstawie mądrości zacytowanych powyżej?
No to teraz patrzcie, jak robi się to używając tego co już nam sami oficjalni językoznawcy dowiedli oraz dodatkowo inaczej dzieląc to słowo…
Dźwięk zapisywany znakiem graficznym „A” lub „a”, w tzw. języku greckim oznaczał i oznacza PRZECZENIE lub BRAK, jak słowiańskie Nie lub Bez – patrz np.:
Amnesia (from Greek ἀμνησία from ἀ- meaning „without” and μνήμη memory) (…)
PH – forma przejściowa od dźwięku zapisywanego znakiem graficznym „P” w „F”, patrz prawo Raska/Grimma patrz: https://pl.wikipedia.org/wiki/Prawo_Grimma
Wyrazy ilustrujące prawo Grimma
Pierwsza przesuwka spółgłoskowa
zwarte dźwięczne > zwarte bezdźwięczne:
pl. ‚dwa’, łac. duo > ang. two
łac. ‚dentis’ > ang. ‚tooth’ (‚ząb’)
pol. ‚drwa’ > ang. ‚tree’
pol. ‚woda’ > ang. ‚water’
pol. ‚błoto’ > ang. ‚pool’
pol. ‚jabłko’ > ang. ‚apple’
łac. ‚granum’ > ang. ‚corn’ (‚zboże’)
łac. ‚ego’ > staroang. ‚ic’ (‚ja’)
zwarte beźdzwięczne > szczelinowe beźdzwięczne
pol. ‚pięć’ > ang. ‚five’
pol. ‚płowy’ > ang. ‚fallow’
pol. ‚trzy’, łac. ‚tres’ > ang. ‚three’
łac. ‚cordis’ > ang. ‚heart’ (‚serce’)
łac. ‚quod’ > staroang. ‚hwaet’ (‚co’)
łac. ‚cornus’, pol. ‚krowa’ > ang. ‚horn’ (róg, w pol. zmiana znaczenia)
łac. ‚piscis’ > ang. ‚fish’
gr. π’εδον, łac. ‚pedis’ > goc. fet, ang. ‚foot’ (‚stopa’)
gr. πατ’ηр, łac. ‚pater’ > goc. fadar, ang. ‚father’ (‚ojciec’)
łac. ‚noctis’ > ang. ‚night’ ( w staroang wymawiane jako szczelinowe [x])
No dobrze, ale co to ma wspólnego z PH odnajdywane w tzw. j. greckim? Ano to pokazuje, że wcześniejszy od dźwięku „PH” był dźwięk „P”… a może to „P”, „PH” „PF”, czy w końcu np. polskie „F”, jak w aFrodyta… to zniekształcony wcześniejszy dźwięk zapisywany znakiem „W”, coś jak „znaWca i znaFca”? A może te biedne językowo upośledzone Greki zniekształciły sobie wymowę kolejnego słowiańskiego dźwięku?
RoD+iTe -> RoD+iĆ/T -> RoDz+iĆ/T -> RoD+iT -> RoDz+iC…
Czyli wszystko razem:
A/a = Nie/Bez + W(y) + RoDiT… NieWyRoDzona
No i co Wy na to? 🙂