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ArchivesOn the etymology of Theos (God)
Theodore, as Mike C. notes, means "gift of god" from Greek theos "god" and doron "gift". Related words include theology, theosophy, theocracy, etc. But what is the etymology of "theos"?
In a discourse between Socrates and Hermogenes in "Cratylus" (http://classics.mit.edu/Plato/cratylus.html) Plato suggests a very elegant etymology for "theos":
"Socrates: My notion would be something of this sort:- I suspect that the sun, moon, earth, stars, and heaven, which are still the Gods of many barbarians, were the only Gods known to the aboriginal Hellenes. Seeing that they were always moving and running, from their running nature they were called Gods (Theous) or runners (Theontas); and when men became acquainted with the other Gods, they proceeded to apply the same name to them all. Do you think that likely?
Hermogenes: I think it very likely indeed."
In brief, "theoi" (gods) is ultimately derived from the verb "theo", meaning to run, and designating motion.
In a discourse between Socrates and Hermogenes in "Cratylus" (http://classics.mit.edu/Plato/cratylus.html) Plato suggests a very elegant etymology for "theos":
"Socrates: My notion would be something of this sort:- I suspect that the sun, moon, earth, stars, and heaven, which are still the Gods of many barbarians, were the only Gods known to the aboriginal Hellenes. Seeing that they were always moving and running, from their running nature they were called Gods (Theous) or runners (Theontas); and when men became acquainted with the other Gods, they proceeded to apply the same name to them all. Do you think that likely?
Hermogenes: I think it very likely indeed."
In brief, "theoi" (gods) is ultimately derived from the verb "theo", meaning to run, and designating motion.
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Replies
If I'm understanding thus far in the discussion here, "theos" could mean or be related to:
-to run
-to shine
-to pray
-to put, place, set
Yes?
In the case of "to put, place, set," is it the "theos" that does the putting, placing, setting, or is the human putting, placing, and setting in relation to the "theos"?
-to run
-to shine
-to pray
-to put, place, set
Yes?
In the case of "to put, place, set," is it the "theos" that does the putting, placing, setting, or is the human putting, placing, and setting in relation to the "theos"?
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As to how "set" might relate to Theos, the simplicity of the form doesn't provide any insight either way. However we are looking at three distinct roots. A study of the related languages throws that into relief. Plato didn't have the data we have to disprove his hypothesis. Data is data and wishful thinking and romanticism doesn't make it otherwise. Now, we can say that once these distinct roots develop in a derived language the semantics can cross-pollinate - middle English often merges the meanings and spellings of unrelated old English and Anglo-French words - the forms and meanings of Greek words also can be influence by perceived or fanciful connections.
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Hello, I am writing as a native speaker of Czech language in which the word for God is "Bůh" and the word for running "běh".
Our expression for story is příBĚH, for (esp. natural) cycle "koloBĚH", and for any process "průBĚH".
It is rather difficult then to just dismiss Plato's suggested etymology. It makes a perfect sense as it offers a very rich material for theological contemplation. It is quite reassuring that the intuition was shared by Plato himself. It makes all the wild god/running interconnectedness something far finer than a mere idiosyncratic conjencure of my own - an important contiuation of a respectable Platonic tradition. RH
Our expression for story is příBĚH, for (esp. natural) cycle "koloBĚH", and for any process "průBĚH".
It is rather difficult then to just dismiss Plato's suggested etymology. It makes a perfect sense as it offers a very rich material for theological contemplation. It is quite reassuring that the intuition was shared by Plato himself. It makes all the wild god/running interconnectedness something far finer than a mere idiosyncratic conjencure of my own - an important contiuation of a respectable Platonic tradition. RH
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The whole of Cratylus aims to connect language, which is our handle on the world, with motion... Cratylus being a follower of Heraclitus ( panta rhei)..so we can't take Plato's etymology seriously
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@Vtankha - Why can't we take the etymology in Cratylus seriously? I don't see the connection.
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The etymology of Theos is well understood, as there are cognates in all the Indo-European languages. just look it up in wiktionary.
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the "well-understood" etymology seems far-fetched to me... they want to deny that theos [θεός] and deus are related, so they invent a connection between god and the concept "to set, put" rather than "to shine" as is claimed as root meaning for deus. it looks rather unlikely to me.
many linguists through the ages have acknowledged that deus and θεός are cognates. recent application of PIE "laws" are used to "disprove" the connection... but let's keep in mind that ALL of the entire PIE project is based on conjecture. it is a model. how does one *prove* anything based on reference to a reconstruction... it's like "proving" that all ancient Athenian statues were flamboyantly painted by pointing to a museum's reconstruction which shows them thus...
many linguists through the ages have acknowledged that deus and θεός are cognates. recent application of PIE "laws" are used to "disprove" the connection... but let's keep in mind that ALL of the entire PIE project is based on conjecture. it is a model. how does one *prove* anything based on reference to a reconstruction... it's like "proving" that all ancient Athenian statues were flamboyantly painted by pointing to a museum's reconstruction which shows them thus...
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Theos does not fit the established pattern for Indo-European words developing into Greek. The "set, do" meaning of the root is indeed conjectural, more relevant are the cognate words which also refer to deities from the same root ("Phrygian δεως (deōs, “to the gods”), Old Armenian դիք (dikʿ, “pagan gods”) and Latin fēriae (“festival days”), fānum (“temple”)"), distinct from that of Zeus/deus. þ is a difficut phoneme, and does not develop from /d/ alone, it requires the dʰ of Proto-Indo-European *dʰéh₁s. Because it is difficult, it may be fronted to /f/ as in Italic, "stopped" as in Phrygian and Armenian, or alveolarized to /s/ or /z/ as in Laconian. The distinction is also preserved in Mycenaen, teo for later Attic Theos (Attic speakers arrived after the Mycenaens), and Diwos for Attic Zeus (/zeu/ from /diu/ similarly to the development of t in nation etc.). It's the Mycenaen form which confirms for us that Zeua is cognate with Germanic Tiwaz, rather than Greek theos.
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Cool stuff Pavlos
I came across another theory which states that theos is related to the same root responsible for thessasthai meaning "to pray".
To run or to pray? Perhaps the etymology varies depending on your level of devotion?
I came across another theory which states that theos is related to the same root responsible for thessasthai meaning "to pray".
To run or to pray? Perhaps the etymology varies depending on your level of devotion?
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Thanks Mike!
Depending on one's level of devotion, it may also me related to the word "thao", meaning "to suck" (Liddell-Scott) :P
But seriously, "thessastai" is also related to the verb "theto" meaning to "set,put,place" (Liddell-Scott), which in turn is related to "theory". A couple of months ago I speculated in a posting that "theory" itself maybe related to "theos" and "orizein/orion", i.e., "to define one's God". Cant prove this conclusively, but it makes sense to me :)
Depending on one's level of devotion, it may also me related to the word "thao", meaning "to suck" (Liddell-Scott) :P
But seriously, "thessastai" is also related to the verb "theto" meaning to "set,put,place" (Liddell-Scott), which in turn is related to "theory". A couple of months ago I speculated in a posting that "theory" itself maybe related to "theos" and "orizein/orion", i.e., "to define one's God". Cant prove this conclusively, but it makes sense to me :)
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theos also comes from *dhes-
*dhēs-, Proto-Indo-European root forming words for religious concepts. Possibly an extension of PIE root *dhe- "to set, put."
....according to mainstream PIE scholars...
this seems far-fetched to me... they want to deny that theos θεός and deus are related, so they invent a connection between god "to set, put" rather than "to shine" as is claimed as root meaning for deus.
*dhēs-, Proto-Indo-European root forming words for religious concepts. Possibly an extension of PIE root *dhe- "to set, put."
....according to mainstream PIE scholars...
this seems far-fetched to me... they want to deny that theos θεός and deus are related, so they invent a connection between god "to set, put" rather than "to shine" as is claimed as root meaning for deus.
1