Etimologii: (muntele) IDA, IDA-MATER, DIKTE

Vedeti Dv, religia minoica, apoi cea miceniana a avut o particularitate fata de alte religii din lume. Ritualurile se desfasurau in natura. pe varfuri de munte si in pesteri; nu era foarte sofisticata, nepunand accent pe temple. Prea putine urme au ramas, asa incat nu se cunoaste in amanunt structurarea si desfasurarea acestor ritualuri.


Cultic practice                                                                                                                               Based on archaeological evidence of such as paintings, statuettes, and seal rings, it is clear that the dominant figure in Minoan religion was a goddess, with whom a younger male figure, perhaps a consort or son, is often associated, usually in contexts suggesting that the male figure is a worshiper. The Goddess was also often associated with animals, especially the snake, but also with bull, lion, and dove. She seems to have been served by priestesses, but there is no evidence that Minoan religious practice was centered around formal public temples. Some scholars see in the Minoan Goddess a female divine solar figure

Din Full text of “Minoan Mycenaean Religion And Its Survival In Greek ……/2015.529266.minoan-mycenaean_djvu.txt

Religion based on the assumption of a Minoan colonization of the mainland, p. …… There are other caves on Mt. Ida which were frequented during the Minoan age. …… are symbols of the Great MinoanEarth Goddess who is akin to Magna Mater. ..

Din Idaea – Wikipedia



Din Mount Ida  ://                                                          << In Greek mythology, two sacred mountains are called Mount Ida, the “Mountain of the Goddess”: Mount Ida in Crete; and Mount Ida in the ancient Troad region of western Anatolia(in modern-day Turkey) which was also known as the Phrygian Ida in classical antiquity and is the mountain that is mentioned in the Iliad of Homer and the Aeneid of Virgil. Both are associated with the mother goddess in the deepest layers of pre-Greek myth, in that Mount Ida in Anatolia was sacred to Cybele, who is sometimes called Mater Idaea (“Idaean Mother”),[1] while Rhea, often identified with Cybele, put the infant Zeus to nurse with Amaltheia at Mount Ida in Crete.                                            Etymology                                                                                                                                          The name Ida (Ἴδη) is of unknown origin. Instances of i-da in Linear A probably refer to the mountain in Crete. Three inscriptions bear just the name i-da-ma-te (AR Zf 1 and 2, and KY Za 2), and may refer to mount Ida [3] or to the mother goddess of Ida ( Ἰδαία μάτηρ). In Iliad (Iliad, 2.821), Ἵδη (Ida) means wooded hill, and reminds the mountain worship in the Minoan mother goddess religion.[4] The name is related with the nymph Idaea, who according to Diodor was the mother of the ten Kuretes.[5] Idaea was also an epithet of Cybele. Romans knew Cybele as Magna Mater (“Great Mother”), or as Magna Mater deorum Idaea (“great Idaean mother of the gods”), equivalent to the Greek title Meter Theon Idaia(“Mother of the Gods, from Mount Ida”).[6] Proclus considered it as the “mount of the Ideas, whence its etymology.>>     =============================================================

Vedeti Dv, parerea mea este aceea ca existau doua planuri sau reprezentari al populatiei antice:

ida (ide) tree; forest [Old-Ir. fid, Gen. fedo ‘tree, trees, forest’].

Megan Biesele, ‎Robert H. Hitchcock, ‎Peter P. Schweitzer – 2000 – ‎Business & Economics

Ila, Ida in Vedic and Indic mythology is the goddess of sacrifice and prayer.



Indo-European nominal inflection in Nostratic perspective ……  Hebrew yada Aramaic ydda*, Syriac ida*, Mandaic yda “to know”
Numele zeitei IDA, IDA-MATER are legatura in greaca cu:

                                                                                                                                                            IDEa                                                                                                                                                                                                                                                                                                                         Din ιδέα                    EtymologyFrom Ancient Greek ἰδέα (idéanotion, pattern), from εἴδω (eídōI see).

ιδέα  (idéaf (plural ιδέες)

  1. idea (model in the mind or interlect)
  2. idea (invention)
  3. opinion (judgement)
  4. impression (impression of character)       
  5.    EIDOs                                                                                                                                                                                                                                                                                               Din εἶδος  Ancient Greek EtymologyFrom Proto-Indo-European *wéydos (seeing, image), from *weyd- (to see).εἶδος  (eîdosn (genitive εἴδους or εἴδεος); third declension
    1. That which is seenformimageshape
    2. appearancelook, beauty (comeliness)
    3. sight
    4. fashionsortkind
    5. species
    6. waresgoods


Si mai apoi cu:                                                                                                                                                                                                                                                                                                             DIKE

δίκη                   Ancient Greek Etymology                                                                                               From Proto-Indo-European *deyḱ- (whence δείκνυμι (deíknumito show)). Compare Sanskrit दिशा (diśā).

δῐ́κη  (díkēf (genitive δῐ́κης); first declension

  1. custommannerfashion
  2. orderlawright
  3. judgmentjustice
  4. lawsuittrial
  5. punishmentpenaltyvengeancesatisfaction
  6. Din FLOURISHING OF THE MINOAN GREEK STATE IN THE LINEAR A ……/FLOURISHING_OF_THE_MINOAN_GREEK_STATE_&#8230; A. Evans also identified the ‘female suffix’ in Linear B 4, later ru-ki-ti- ja. … G. Pugliese Carratelli reads a-dikitete-pi in relation to Δίκτη 


    Zeus (in reference to the Mountain of Dikte, where according to later myths Zeus … In this case, Linear A (j)a-dikitete-du-pu2-re might either refer to the ‘Cave of 



“vedere>VEDENIE, IMAGINE-IMAGINATIE                                                                                                       + “FORMA (neclara,fantomatica?), APARENTA =DUH,VIZIUNE”

Nu este exclus ca intr-o perioada indepartata reprezentarile religioase a ceea ce numim zeitati sa nu fi atins formele ulterioare antropomorfe si sa fi avut de-a face cu ceea ce numim “duhuri“.Cum ar fi duhul unui anumit animal sau al muntelui. Aceste reprezentari desi existau, nu aveau o forma si imagine concreta si nici unica.              Inca nu era ceea ce numim azi eikon, “icoana“.                                                                        De aceea putea fi o imagine neclar conturata, o viziune.

Animism                                                                       << (from Latin anima, “breathspiritlife“)[1][2] is the religious belief that objects, places and creatures all possess a distinct spiritual essence.                                      Potentially, animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork and perhaps even words—as animated and alive.  Animism is used in the anthropology of religion as a term for the belief system of many indigenous peoples,[7] especially in contrast to the relatively more recent development of organised religions.

Although each culture has its own different mythologies and rituals, “animism” is said to describe the most common, foundational thread of indigenous peoples’ “spiritual” or “supernatural” perspectives. The animistic perspective is so widely held and inherent to most indigenous peoples that they often do not even have a word in their languages that corresponds to “animism” (or even “religion“); the term is an anthropological construct. >>

Din Minoan religion 1993 nanno marinatos by AKIS – issuu

Minoan religion … terms got more specific) used aniconic (non-imagistic), animistic forms of cult. .….. and the highest mountainIda (Psiloritis), has snow on its peak even in the summer. …… Still, the Minoan Master of Animals is distinctive. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

2.Dicte mount
We do not yet know where to place that of Mount Dikte.’ (Glotz 2003:258). Some researchers (firstly Pugliese Carratelli 1957: 170172) propose to identify the name of the Cretan sacral mountain Δίκτη in Lin. A -di-ki-tu / -di-ki-te-(te) ,cf. Lin. B di-ka-ta(-de)
/Diktan-de/ ‘to Dicte’,di-ka-ta-jo di-we/Diktaioi Diwei/ (dat.) ‘to Dictaean Zeus’.Lin. A a-*301-ki-ta-a (TY Zb 4, pithos) :Δικταῖα (Adj. fem., j > h) ‘of Dicte’ rather than ἄθικτα
 (neut. pl.) ‘holy things’<ἄθικτος ‘untouched, not to be touched, holy’
.The name might be related to Lacon. δίζα:αἴξ ,‘goat’
 (Hesych.), as a possible placewhere Amalthea nursed newborn Zeus (goats near peak sanctuaries are depicted onKato Zakro rhyton and Pylos gold ring), or to
δείκνυμι ,Cretan δίκνυμι (possible dialectal monophthongization!) ,perf. δέδεκται , ‘
point out,show’,Latin digitus ‘finger’ as a sacral landmark or rather the place where god(desse)s appear.Alternatively, a-di-ki-te:ἄθικτη ‘untouched (meal)’, cf. ja-di-ki-tu
(IO Za 2) :ἄθικτος.                                                                                                                                3.Ida mount
Several forms of the name of Cretan sacral mountain Ida (Ἴδη to which the Phaistospalace was oriented, Scully 1962 7) myght be hypothetically found in LinearA:   1)i-da (a separate word, PK Za 18; ZA 24; perhaps, also PK Za 9, PK Za 17);                        2)i-da-a in tu-ru-sa du-pu3-re i-da-a(KO Za 1), perhaps adj. fem. Ἰδαα ‘of Ida’;
 3)i-da-ma-te (the same inscription on two axesgold and silverfrom Arkalokhori,AR Zf 1 and AR Zf 2) :Ida mathr (, Peruzzi 1960: 25; Shevoroshkin 1965: 46). Ida wasconsidered the Great Mother (Lucr. 2.610613);                                                                                          4) te-me-da-i (THE tablet 6 from Thera) J. Younger proposes to read conversely i-da-me-te as ‘a misspelling for I-DA-MA-TE?
’ However, it might be an Ionian-like dialectalform;                                                                    5)i-da-mi in the position of a place-
name in the ‘libation formula’ (SY Za 1) looks like Hittite *Ida-mis ‘my Ida’;
6)a-ro-te- i-da-da (CR Zg 4, a seal; photos of the seal and its sealprints: Perna 2014:256
257) might be ἀρότης Ida-dan ‘husbandman from Ida’, cf. Ἴδηθεν μεδέων ‘ruling
 from Ida’ (Iliad 3.276, cf. 4.475, but of Trojan, not Cretan Ida), Arcadian θύρδα
 ‘from the door’, Phryg.-dan ‘from’. The mountain name was ἴδα ‘timbertree, wood’ initially (Paus. 10.12.7). ‘ Pre-Greekword without further etymology’ (Beekes: 577), but later might be influenced by Fιδ‘see’, cf. εἴδομαι ‘to be seen, appear’,εἶδος ‘that which is seen’ (Indo-European): it might be considered a place where goddess(es) appear (as it is depicted on Minoan seals). Inmythical thought, Ida sees the sun before the sunrise (Solin. 11.6; Lucr. 5.663665; Etym.Magn., s. v.). Initial w-, sometimes suggested for this word, is not reflected in Linear A.The repeating of the mountain name in Crete and Troad might reflect Phrygian migration from Anatolia to Crete , which preceded the appearance of Linear A (in which the name of Ida is reflected) and even the appearance of the Cretan hieroglyphs(because they reflect the Phrygian phonetics in syllabary and morphology).
Dictaean cave as the labyrinth
? Lin. A a-di-ki-te-te-du-pu(2)-re:ἡ Δίκτηνδεθύφρη (:δύβρις / τάφρη):ἐν ἄντρῳ τῆς Δίκτης
(Apollod. 1.1.5)The sign-group a-di-ki-te-te-du-pu2-re occurs in so-called Libation Formula between a-ta-i-301-wa-ja and ja-sa-sa-ra-me where place names (i-da ‘Ida’,se-to-i-ja ‘Setoia’,tu-ru-sa ‘Tulis(s)ia < Tulis(s)os’,o-su-qa-re<*pi-su-ka-re ‘Psychre’) occurred in other similar inscriptions. Then, the reading di-ki-te ‘Dicte’ might be correct.
If Lin. A often reflects the second vowel of diphthong,du-pu(2)-re might be *d(a)u-pu(2)re withoutινθsuffix, cf. Lin. B da-pu2-ri-to-jo po-ti-ni-ja ‘Lady of the Labyrinth’.
Many parallels to λαβύρινθος were proposed, and this word is traditionally considered ‘preGreek’, ‘Aegean’, ‘non-Indo-European’ (cf. Beekes: 819). However, anIndo-European etymology of the word can be proposed.Lin. A du-pu2-re ‘*cave’ : Lin. B da-pu2-ri-to
‘labyrinth’=τύμβος ‘sepulchral mound’ :τάφος ‘tomb’= Lithuanian duburhollow,trough ’ :dauburravine, trough among mountains’ = Proto
-Slavic *dŭbrĭ ‘ravine’ :*dombrŭ ‘forest’, Latvian dumbrs ‘swamp’.Greek τάφρος,τάφρη
 ‘ditch, trench’ (<*θαφρ , acc. to Grassman law) and especiallyCretan θάπτρα ‘monument’ (Beekes: 534) are also comparable. The aforementionedGreek words are linked with other Creek words,τάφος ‘tomb’ (> English epitaphy) and τύμβος sepulchral mound
 (> English tomb), which might reflect Indo-European *dhmbh- .If traditional transcription of the Linear B da-pu2-ri-to is daphur-inth-os then the Lineardu-pu2-re
might be duph(u)rē ‘cave’, cf. Greek δύβρις ‘sea’ < ‘*deep’ with good IndoEuropean
 etymology (Neroznak 1978: 183; Beekes: 358;absent in LSJ).If Lin. A is mostly th
then Linear A might be a contemporary of acting Grassmanlaw or even might precede it. The reconstructed word might be conventionally replaced with τάφρη
.Thus,a-di-ki-te-te-du-pu2-re might be interpreted ha Diktēn-de duph(u)rē /δύβρις
‘cave into Dicte’. Cf. Lin. B di-ka-ta-de/Diktan-de/.In comparison, pa-ta-da du-pu2-re
(HT Zb 160, pithos from Haghia Triada nearPhaistos) might be *Φαιστιανδαν
 ‘from Phaistian woman’; cf. pa-ta-da[ (PH (?) 31,Phaistos), if -da is not graphic/phonetic variant of -de. Cf. Phrygian -dan, Hurrian -da(n),Georgian -dan ‘from’.
Lin. A a-301-ki-ta-a(TY Zb 4) :ἡ Δικταῖα.Perhaps, caves, used by the Cretans as the Neolithic dwellings and sacralized as the ‘labyrinths’, as well as Knossian ‘hypogeum’ (preceded the Old Palace) and ‘crypta’ in Mallia represented the same idea of underearth enclosed room, traced to the Paleolithiccave shrines. Homeric Minos renewed his sacral power nameli in the cave!
‘[…] ужедавно известно удивительное пристрастие минойцев ко всевозможнымподземным или надземным, но обязательно изолированным и не освещаемымпомещениям’
 (Andreev 1989: 115).
Idaean cave near Tylissos? Lin. A tu-ru-sa du-pu3-re i-da-a:Τύλισια θύφρη Ἰδαῖα
 ‘Idaean cave of Tylissos’
 Lin. A tu-ru-sa du-pu3-re i-da-a (KO Za 1, in the place-name position of the LibationFormula) :Τύλισια (adj. fem. <Τύλισος),δύβρις ‘cave’ (see above), and
 Ἰδαα ‘of Ida’.
Note three corresponding feminine forms of these words!Tylis(s)os was famous Minoan town in which area many caves are located. The townis located near Phaistos which palace is oriented towards Ida mountain.Demeters sacral fieldra-ri-de-me-te:Ραριάς
 Δημήτηρ Lin. A ra-ri-de-me-te(HT 94) :Ραριάς Δημήτηρ, cf. Ραριάς ‘epithet of Demeter’ (St.Byz.),Ρ̓άριον (πεδίον) ‘the field where tillage was first practised, and which was sacred to Demeter ’ (Paus. 1.38.6; St. Byz.; Hom. hymn to Demeter 450–454).
Ρ̓ᾶρος was the father of Triptolemus (Paus. 1.14.3).If ῤάρος means ‘abortive child’ and
ῤάριον is a diminutive form of it, an ancient rite(foeti / abortive children
 , sacred to Demeter’s field) might be reconstructed. Cf.: ‘But Ister, in his collection of the Cretan sacrifices, says that the Curetes formerly sacrificedchildren to Saturn.
’ (Porphyry, On abstinence from animal food 2.56, transl. Th. Taylor).Child’s skull, found at Kato Zakro, might be a sacrificial victim (Platon 1971: 120; Riley1997: 218). Children were also sacrificed in Late Minoan IB Knossos (Wall et al.1986:333-383; Riley 1997: 222
223). Therefore, the myth about teenagers, sending to Minotaur(priest-king in bull’s masc?), obtains archaeological background (in addition to itsastronomical meaning).However,Δημήτηρ was also used as a name for ‘bread’. Thus, the appearance of investigated word in the list of plants is not surprising.Demeter is also reflected in Lin. A da-ma-te from Kythera.
Temple of Zeus and his nurse
? Lin. A je-di … du-zu-wa:ἕδει θεοῦ Διϝός: Hom. θεὸς Ζεύς; Lin. A je-di … pa3-ka-ra-ti … te-301(*the):ἕδει Παγκρατῇτήθῃ to the temple of Zeus (and his) nurse’ The cults of θεὸς
 Ζεύς(Od.4.236, 14.327) and Ζεὺς ὁ παγκρατὴς (Aesch.Eum.916)might be reflected in the tablets HT 36 and HT 8 respectively.Lin. A je-di du-zu-wa (HT 36):je-di/hedi/ἕδος dwelling-place (esp. of the gods) , perhaps in dat. ἕδει , Lin. B o-pi-e-de-i
/opi hedei/ ‘for the temple’; cf. Lin. A je-di (HT 122, after a list of Cretan towns), Lin.A
 je-di OLE (HT 140). Greek ἕδος< IE*sed-‘sit down’, cf. a Cretan rite to prepare the seat for Zeus every year (Porph.Vit. Pyth.17).du-:θεός ,Cret.θιός , Dor. also θεύς , gen.θεοῦ
 , Mycen. (Lin. B)te-o , gen. sg.te-o-jo ‘god’;-zu-wa:Ζεύς , gen.Διϝός , Mycen. (Lin. B) gen.
di-wo/Diwos/Zeus’. The form zu-wa for the name of Zeus is regular, cf.zu-wa-ni-se
‘of Dionys’ (SY Zb 7, see above).Thus, Lin. A je-di du-zu-wa:ἕδει θεοῦ Δiϝός
 , cf. Hom.θεὸς Ζεύς (Od.4.236, 14.327).Lin. A je-di OLE … pa3-ka-ra-ti(HT 8) :παγκρατής
 ‘allpowerful’ (epith. of Zeus:ὦ παγκρατὲς Ζεῦ, Aesch.Seven Against Thebes 255;
Ζεὺς ὁ παγκρατὴς , Aesch.Eumenides 916; παγκρατὴς Κρόνου παῖς , Soph.Philoctetes
676), perhaps, dat.παγκρατῇ , in thecontext je-di pa3-ka-ra-ti:παγκρατεῖς ἕδρας
 ‘omnipotent throne’ (of Zeus, Aesch.Prometheus Bound 391).Lin. A te-301(HT 8)≈ te-*te
:τήθη ‘grandmother’, perhaps dat.τήθῃ , Illyr.deda ‘nurse’ (Beekes: 1477), Georgian
deda ‘mother’; cf.τίτθη ‘nurse’ (these words were confused in the Ancient Greek texts) and τιθήνη ‘nurse’ from another IE root.Lin. A si-ki-ra(HT 8) :Σκύλλα , cf. not only Minoan pictures of dog-shaped water-monster Scylla but also a princess of Megara Σκύλλα, killed by Minos, and especiallyCretan Zeus
Skullaios.Lin. A pa-ja-re(HT 8) :Φαίδρα ,Φαίδρη ‘bright, beaming’ (of the sun and the moon),the name of Minos’ daughter < PIE*gwheh2id- (Lith.gaidra ‘cloudless heaven, clearweather’ Beekes: 1544), but a contamination with φάος ‘light’ or even*gwh> ph
 (incontrast to Mycenaean Greek) are not excluded.Lin. A ka-pa(HT 8) might be an eponym of Carpathos, ruled by Minos (Diod. 5.54.4).Lin. A ki-re-ta-na(HT 8) :Κρητηνία , a place on Rhodes where Cretans invaded theisland (Ps.-Apollod. 3.2.1; St. Byz., s. v. Kretenia).Is it a coincedence that the sanctuary of young Zeus was found namely at HagiaTriada?

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