Ἀίδης: Difference between revisions

|etymtx=-αο</b>, <b class="b3">-εω</b>; <b class="b3">Ἄιδ-ός</b>, <b class="b3">-ί Meaning: Hades (Il.).<br />Other forms: Att. <b class="b3">Α῝ιδης</b>, <b class="b3">-ου</b> ; <b class="b3">'Αΐδης</b> later (Semon., Herodas), Dor. <b class="b3">'Αΐδας</b>, <b class="b3">-α</b> (tragg.)<br />Derivatives: <b class="b3">Ἀϊδωνεύς</b> (Il.), see Risch 145.<br />Origin: IE [Indo-European] [1125] <b class="b2">*n̥-uid-</b><br />Etymology: An inscription from Thessaly (SEG 16, 380) gives <b class="b3">ΑϜιδαν</b>. Thieme's proposal (1952 = Studien idg. Wortkunde 35 -55 that the word derives from <b class="b2">*sm̥ uid-</b>, found in Skt. <b class="b2">sam vid-</b>, as <b class="b2">das Sichzusammenfinden [of the family in the underworld]</b> is not correct, as then <b class="b3">Ἀιδ-</b> should mean [[Underworld]], not the God of the Underworld; but in Homer it is clear that it means the God, e.g. in formulaic <b class="b3">δόμον Ἄιδος εἴσω</b>. Also the aspiration is secondary (in Attic, from <b class="b3">ὁ Α</b>. (Kamerbeek ap. Ruijgh, Lingua 25, 1970, 307). The other explanation, as <b class="b2">*n̥-uid-</b>, <b class="b2">the Unseen</b>, seems the correct one. Lastly Beekes FS Watkins, 1998, 17 - 19, who points out that the replacement of a root noun, first in the nominative (here as final element of a compound), is parallel to <b class="b3">φυγή</b> : <b class="b3">φύγα-δε</b>. The A- is sometimes lengthened m.c. (it is not lengthened when it is not necessary or impossible as in <b class="b3">῎Αιδόσδε</b>.)