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The Morrígan is often described as a [[Triple deity|trio]] of individuals, all sisters, called "the three Morrígna".{{sfn|Ó hÓgáin|1991|pp=307–309}}<ref>{{Cite book | last= Sjoestedt | first=Marie-Louise | author-link=Marie-Louise Sjoestedt| titleアルスター・サイクル =Celtic Gods and Heroes | date= 18 September 2000| publisher=Dover Publications | isbn=978-0-486-41441-6 | pages=31–32}}</ref><ref>{{Cite book | last=Davidson | first=Hilda Ellis | title=Myths and symbols in pagan Europe: early Scandinavian and Celtic religions | year=1988 | publisher=Syracuse University Press | location=Syracuse | isbn=978-0-8156-2441-7 | pages=97}}</ref> Membership of the triad varies; sometimes it is given as [[Badb]], [[Macha]], and [[Nemain]]{{sfn|MacKillop|1998|pp=335–336}} while elsewhere it is given as Badb, Macha, and [[Anu (Irish_goddess)|Anand]] (the latter is given as another name for the Morrígan).モリガンが個人として描かれる最初の物語<ref name="LGECELT-62,64Regamna">''[http://www.maryjonesucc.usie/celt/online/ctextsG301005/lebor4text002.html Lebor Gabála Érenn §62, 64]: "Badb and Macha and Anand... were the three daughters Táin Bó Regamna, Corpus of Ernmas the she-farmer." "[[Badb]] and MorriguElectronic Texts Edition, whose name was Anand."page33</ref> It is believed that these were all names for the same goddess.{{sfn|Ó hÓgáin|1991|pp=307–309}}はアルスター・サイクルの物語で、英雄クー・フーリンと曖昧な関係を築いている。「リーガマインの牛追い」（Táin Bó Regamna、"The Cattle Raid of Regamain") では、クー・フーリンはモリガンに遭遇するが、彼女が自分の領域から雌牛を追い出すので、彼女を認めることができない。この挑戦と、主権者としての彼女の役割に対する自分の無知から、彼は彼女を侮辱した。しかし、彼に襲われる前に、彼女は近くの枝にいる黒い鳥になった。クー・フーリンは彼女が誰であるかを知り、以前から知っていれば、敵対して別れることはなかったと告げた。そして、モリガンは「クー・フーリンが何をしたにせよ、不運を招いたのは確かだ。」と指摘した。そして「あなたには手を出せない。」と言うクー・フーリンに、モリガンは次々と警告を発し、やがて来る戦いで彼が殺されることを予言した。モリガンは「私がいるのは汝の死を看取るためであり、私はそうなるであろう。」と告げた<ref name=>"MacCana">{{cite book |last=Mac Cana |first=Prionsias |url=[http://www.ricorsomaryjones.netus/rx/library/criticism/classic/Celtiana/M-Cana_Pctexts/Celtic_Myth/3_Goddessregamna.htm |chapter=html The Goddesses Cattle Raid of the Insular Celts |title=Celtic Mythology |publisher=Hamlyn |year=1970}}</ref> The three Morrígna are also named as sisters of the three land goddesses [[Ériu]Regamna]", [[Banba]], and [[Fódla]]translated by A. H. The Morrígan is described as the envious wife of [[The Dagda]] and a shape-shifting goddessLeahy,<ref>[https://celt.ucc.ie//published/T106500D/text049.html from ''The Metrical DindsenchasHeroic Romances of Ireland''] "Odras" Poem 49Vol II, 1906</ref> while Badb and Nemain are said to be the wives of [[Neit]].{{sfn|Ó hÓgáin|1991|pp=307–309}} She is associated with the [[banshee]] of later folklore.{{sfn|Ó hÓgáin|1991|pp=307–309}}。
==Etymology==There is some disagreement over the meaning of the MorríganTáin Bó Cúailnge（「クーリーの牛追い」）では、コナハトの女王メイヴが雄牛ドン・クアルンゲを奪うためにアルスターへの侵攻を開始する。モリガンは、ギリシャのエリーニュスのアレークトーのようにカラスの姿で雄牛の所に現れ、彼に逃げるよう警告を発した<ref>O's name. ''Mor'' may derive from an [[Indo-European languages|Indo-European]] root connoting terrorRahilly, 1976, monstrousness [[cognate]] with the [[Old English]] ''maere'' (which survives in the modern English word "nightmare") and the Scandinavian ''[[mare (folklore)|mara]]'' and the [[Old East Slavic]] "mara" ("nightmare");{{sfn|DIL|1990|pp=467–468}} while ''rígan'' translates as "queen".{{sfn|DIL|1990|p=507}}p152</ref>。クー・フーリンはアルスターを守るため、メイヴの挑戦者たちと浅瀬で一騎打ちを繰り返した。戦いの合間に若い女性として現れたモリガンは、彼に愛と戦いの手助けを申し出るが、クー・フーリンはそれを拒否した。それに対して彼女は、最初は彼をつまずかせるウナギの姿、次に浅瀬で牛を踏みつぶすオオカミの姿、そして最後に、前回の出会いで彼女が警告したとおり、牛の大群を先導する白い赤毛の雌牛の姿で彼の次の戦闘に介入してきたのだった。しかし、クー・フーリンはそれぞれの姿で彼女に傷を負わせ、彼女の妨害にもかかわらず相手を打ち負かした。その後、モリガンは動物の姿と同じ3つの傷を負いながら、牛の乳を搾る老婆の姿でクー・フーリンの前に現れた。彼女はクー・フーリンに3杯のミルクを飲ませた。彼が飲むたびに祝福され、モリガンの傷は癒されていく<ref name="maryjones.us">[https://www.maryjones.us/jce/morrigan.html Jones Celtic Encyclopedia Entry: O''Morrigan'']Rahilly, 1976, pp176–177, 180–182</ref> This etymological sequence can be reconstructed in the [[Proto-Celtic language]] as *''Moro-rīganī-s''.<ref>{{cite web |url=http://www.st-andrews.ac.uk/institutes/sassi/spns/ProtoCelt.pdf |title=Proto-CelticCecile (ed – English wordlist |archive-url=https://web.archive.org/web/20070927041947/trans) O'Rahilly, http://www.st-andrews.acucc.ukie/institutescelt/sassipublished/spnsT301035/ProtoCeltindex.pdf |archive-date=27 September 2007}}html, Táin Bó Cualnge'' from the Book of Leinster'', 1967, pages193–197</ref>。このことは、モリガンとクー・フーリンが交わした「彼女は三番目の乳から乳を飲ませ、彼女の足は癒された。」というやりとりに表れている。「あなたは以前、私を癒すことはないと言ったわよね」とモリガンは言った。「あなただと知っていたら」クー・フーリンは言った。「決してそうしなかっただろう<ref>{{cite web |url=httpCiaran Carson, The Táin:A New Translation of the Táin Bó Cúlailnge, 2007, page96<//www.etymonline.com/index.php?term=nightmare |work=EtymologyOnline |title="nightmare"}}ref>。」最後の戦いに向けて軍勢が集結したとき、彼女はこれから起こる流血を予言した</ref> AccordinglyO'Rahilly, 1976, ''Morrígan'' is often translated as "Phantom Queen".pp229–230</ref name="maryjones.us"/> This is the derivation generally favoured in current scholarship.{{sfn|Clark|1990}}。
In the [[Middle Irish]] period, the name is often spelled ''Mórrígan'' with a lengthening diacritic over the ''o'', seemingly intended to mean "Great Queen" (Old Irish ''mór'', "great";{{sfn|DIL|1990|pp=467–468}} this would derive from a hypothetical [[Proto-Celtic language|Proto-Celtic]] *''Māra Rīganī-s'').ある説では、クー・フーリンが敵に向かって馬を走らせたとき、浅瀬で血まみれの鎧を洗う老婆としてモリガンに遭遇するが、これは彼の死の前兆であったという。物語の後半、致命傷を負ったクー・フーリンは、直立したまま死ねるように自分の内臓で自分を立石に縛り付け、カラスが彼の肩に降り立ったときに初めて敵は彼が死んだと信じたのだった<ref>Alexander McBain, ''An Etymological Dictionary of the Gaelic Language'', 1911: ''[http://www.ceantarmaryjones.org/Dictsus/MB2ctexts/mb27cuchulain3.html#mór mór]'', ''[http://www.ceantar.org/Dicts/MB2/mb30.html#rìbhinn ribhinn]''</ref> [[Whitley Stokes]] believed this latter spelling was due to a [[false etymology]] popular at the time.<ref>{{cite book |author-link=Whitley Stokes |last=Stokes |first=Whitley |year=1891 |chapter=Notes to "The Second Battle Death of Moytura" |title=[[Études Celtiques]]'' xii |page=128}}Cú Chulainn, Celtic Literature Collective</ref> There have also been attempts by modern writers to link the Morrígan with the [[Welsh-language literature|Welsh literary]] figure [[Morgan le Fay]] from the [[Matter of Britain]], in whose name ''mor'' may derive from Welsh word for "sea", but the names are derived from different cultures and branches of the Celtic linguistic tree.{{sfn|DIL|1990|pp=467–468}}。
===Glosses and glossaries===The earliest sources for the Morrígan are [[gloss (annotation)|glosses]] in Latin manuscripts and glossaries (collections of glosses). In a 9th century manuscript containing the [[Vulgate]] version of the [[Book of Isaiah]], the word ''[[Lamia]]'' is used to translate the Hebrew ''[[Lilith]]''.エルンマスの最初の3人の娘は、エリウ（Ériu）、バンバ（Banba）、フォドゥラ（Fódla）と呼ばれている。二人の名前は「アイルランド」の同義語で、それぞれアイルランドの最後の3人のトゥアハ・デ・ダナーンの王であるマック・グレイネ（Mac Gréine）、マック・クイル（Mac Cuill）、マック・ケシェト（Mac Cécht）と結婚していた。彼女達は土地と王権に関連しており、おそらく三重の君主の女神を表しているのだろう。次に、エルンマスの他の3人の娘が登場する。バドブ、マハ、そしてモリガンである。3人は裕福で、「狡猾の泉」、「激しい戦いの源」であると、歌詩で表現されている。モリグー（Morrígu）の名前はアナンド（Anand）とも言われている<ref>Isaiah 34:14 name="And wild beasts shall meet with hyenas, the satyr shall cry to his fellow; yea, there shall the ''night hag'' alightLGE-62, and find for herself a resting place.64" (Revised Standard Version, emphasis added)/>。17世紀のジェフリー・キーティングの『アイルランド史』によれば、エリウ、バンバ、フォドラはそれぞれバドブ、マハ、モリガンを崇拝していた</ref> A gloss explains this as "a monster in female formGeoffrey Keating, that is, a ''morrígan''."{{sfn|Epstein|1998The History of Ireland |ppurl=45–51}} ''[[Sanas Cormaic|Cormac's Glossary]]'' (also 9th century), and a gloss in the later manuscript Hhttp://www.3ucc.18ie/celt/published/T100054/text021.html, both explain the plural word ''gudemain'' ("spectres"){{sfn|DIL|1990|p=372}} with the plural form ''morrígna''.{{sfn|Epstein|1998|pp=45–51}} The 8th century ''O'Mulconry's Glossary'' says that [[Macha]] is one of the three ''morrígna''.{{sfn|Epstein|1998|pp=45–51}}Book 2 Section 11</ref>。
===Ulster Cycle===The Morrígan's earliest narrative appearances, in which she is depicted as an individual,モリガンは「キャス・マグ・トレド」（「マグ・トゥレドの戦いの戦い」）にも登場する<ref name="CELT-Regamna">{{cite book |url=httpThe Second Battle of Moytura, https://www.ucc.ie/celt/onlinepublished/G301005G300011/text002index.html |title=Táin Bó Regamna |work=, Corpus of Electronic Texts Edition |page=33 |author=Unknown}}</ref> are in stories of the [[Ulster Cycle]], where she has an ambiguous relationship with the hero [[Cú Chulainn|Cúchulainn]]. In the ''[[Táin Bó#Tains|Táin Bó Regamna]]'' ("''The Cattle Raid of Regamain''"), Cúchulainn encounters the Morrígan, but does not recognise her, as she drives a [[cow|heifer]] from his territory. In response to this perceived challenge, and his ignorance of her role as a sovereignty figure, he insults her. But before he can attack her she becomes a black bird on a nearby branch. Cúchulainn now knows who she is, and tells her that had he known before, they would not have parted in enmity. She notes that whatever he had done would have brought him ill luck. To his response that she cannot harm him, she delivers a series of warnings, foretelling a coming battle in which he will be killed. She tells him, "It is at the guarding of thy death that I am; and I shall be."<ref>"[http://www.maryjones.us/ctexts/regamna.html The Cattle Raid of Regamna]", translated by A. H. Leahy, from ''Heroic Romances of Ireland'' Vol II, 1906</ref>。サムハインの日、フォモール族との戦いの前にモリガンはダグザと逢瀬を重ねた。ダグザがモリガンと会った時、彼女はスライゴのリバーズタウンにあるユニウス川の両岸に片足で立ち、体を洗っているところだった。ある資料では、彼女が川を作ったと考えられている。二人が交わった後、モリガンはトゥアハ・デ・ダナーンのためにアイルランドの魔法使いを呼び出して呪文を唱えさせ、フォモール族の王インデクを破壊して「彼の心の血と彼の武勇の腎臓」を奪うと約束した。その後、彼女はインデクの血を二握り持ってきて、同じ川に沈めたと言われています（ただし、本文の後半では、インデクはオグマに殺されたとも言われている）。
In the ''[[Táin Bó Cúailnge]]'' (戦いが始まろうとするとき、トゥアハ・デ・ダナーンのリーダーであるルーが、それぞれの戦いにどんな力をもたらすかを問うた。モリガンの返答は解釈が難しいが、追撃、破壊、制圧が含まれている。戦場に来た彼女が詩を唱えると、たちまち戦いは終わり、フォモール族は海に追いやられた。戦いの後、彼女は勝利を祝う詩と世界の終わりを予言する詩を再び唱えた<ref name="''The Cattle Raid of Cooley''CMT166-CELT"), Queen [[Medb]] of [[Connacht]] launches an invasion of [[Ulaid|Ulster]] to steal the bull [[Donn Cuailnge]]; the Morrígan, like [[Alecto]] of the Greek [[Erinyes|Furies]], appears to the bull in the form of a crow and warns him to flee>http://www.{{sfn|O'Rahilly|1976|p=152}} Cúchulainn defends Ulster by fighting a series of single combats at fords against Medb's championsucc. In between combats, the Morrígan appears to him as a young woman and offers him her love and her aid in the battle, but he rejects her offerie/celt/published/G300010/text167. In responsehtml , she intervenes in his next combatCath Maige Tuired, first in the form The Second Battle of an eel who trips him, then as a wolf who stampedes cattle across the fordMag Tuired, and finally as a white, red-eared heifer leading the stampede, just as she had warned in their previous encounter. However, Cúchulainn wounds her in each form and defeats his opponent despite her interference. Later, she appears to him as an old woman bearing the same three wounds that her animal forms had sustained, milking a cow. She gives Cúchulainn three drinks of milk. He blesses her with each drink, and her wounds are healed.{{sfn|O'Rahilly|1976|pp=176–177, 180–182}}Unknown</ref>{{cite book |first<ref name=Cecile "CMT167">Elizabeth A. (ed . & trans.) |last=O'Rahilly |url=, Gray, http://www.ucc.ie/celt/published/T301035T300010/index.html |title=Táin Bó Cualnge'' from the Book of Leinster'' |year=1967|pages=193–197}}</ref> He regrets blessing her for the three drinks of milk, which is apparent in the exchange between the Morrígan and CúchulainnCath Maige Tuired: "She gave him milk from the third teat, and her leg was healed. 'You told me once,' she said,'that you would never heal me.' 'Had I known it was youThe Second Battle of Mag Tuired,' said Cúchulainnsection167, 'I never would have.'"<ref>{{cite book |first=Ciaran |last=Carson |title=The Táin: A New Translation of the Táin Bó Cúlailnge |year=2007 |page=96}}year1982</ref> As the armies gather for the final battle, she prophesies the bloodshed to come.{{sfn|O'Rahilly|1976|pp=229–230}}。
In one version of Cúchulainn's death-tale, as Cúchulainn rides to meet his enemies, he encounters the Morrígan as a また、オドラスという雌牛を誘い出す話もある。そして、オドラスはモリガンを追って、彼女の「住処」とされるクルーチャンの洞窟を経て、あの世に向かう。オドラスが眠りにつくと、モリガンは彼女をシャノン川に注ぐ水溜りに変えてしまう<ref>[[haghttp://www.ucc.ie/celt/published/T106500D/text050.html "Odras"]] washing his bloody armour in a ford, an omen of his death. Later in the story, mortally wounded, Cúchulainn ties himself to a from ''The Metrical Dindshenchas'' [[standing stone]] with his own entrails so he can die upright, and it is only when a crow lands on his shoulder that his enemies believe he is dead.<ref>{{cite web |url=http://www.maryjonesucc.usie/celt/published/ctextsT106500D/cuchulain3index.html |title=The Death of Cú Chulainn |work=Celtic Literature Collective}}Vol 4], translated by E. Gwynn</ref>。この物語では、モリガンはダグダの嫉妬深い女王と呼ばれ、気性が激しい。また、彼女は「シェイプシフター」とも呼ばれ、狡猾なカラスを呼び、軍勢を集めることを喜びとした。
The first three daughters モリガンは主に戦争と運命に関連しており、しばしば「戦争の女神」として解釈される。W.M.ヘネシーが1870年に書いた『古代アイルランドの軍女神（The Ancient Irish Goddess of Ernmas are given as [[Ériu]], [[Banba]], and [[Fódla]]War）』は、この解釈を定着させるのに大きな影響を及ぼした<ref>W. Their names are synonyms for "Ireland", and they were respectively married to [[Mac Gréine]], [[Mac Cuill]], and [[Mac Cecht|Mac Cécht]], the last three Tuatha Dé Danann kings of IrelandM. Associated with the land and kingshipHennessy, they probably represent a [[triple deity|triple goddess]] of sovereignty. Next come Ernmas' other three daughtershttp: [[Badb]], [[Macha]], and the Morrígan//www. A quatrain describes the three as wealthy, "springs of craftiness", and "sources of bitter fighting"sacred-texts. The Morrígu's name is also said to be Anandcom/neu/celt/aigw/index.<ref name=htm "LGE-62,64The Ancient Irish Goddess of War"/> According to [[Geoffrey Keating]]'s 17th-century , ''History of IrelandRevue Celtique''1, Ériu, Banba, and Fódla worshipped Badb, Macha1870–72, and the Morrígan respectivelypp.32–37</ref>。彼女は、ホストたちが集まってくることに喜びを感じるという<ref>{{cite book |first=Geoffrey |last=Keating |title=The History of Ireland |url=httphttps://wwwcelt.ucc.ie/celt/published/T100054T106500D/text021text049.html , Part 49 of The Metrical Dindshenchas|chapterwebsite=Book 2 Section 11celt.ucc.ie}}</ref>。彼女の役割には、特定の戦士の激しい死を予感させるものが多く、後の民話に登場するバンシーとの関連性を示唆している。この関連性をパトリシア・リサグトはさらに指摘している。「アイルランドのある地域では、この超自然的な存在は、バンシーという名前に加えて、バズヴ（badhb）とも呼ばれている<ref>Patricia, Lysaght, The Banshee: The Irish Death Messenger, 1986, isbn:1-57098-138-8, page15</ref>。」彼女の役割は、死が迫っていることの象徴であるだけでなく、戦争の結果を左右することだった。その多くは、頭上を飛ぶカラスに姿を変えて現れ、戦士たちの心に恐怖や勇気を与えるものだった。また、戦死する運命にある者に、血まみれの鎧を洗うように幻影として現れたと書かれている場合もある。この具体的な役割として、彼女は特に個人に重点を置いて、差し迫った死を予言する役割も与えられていた<ref>Celtic Myths and Legends, Rolleston, T. W., Barnes and Noble, 1911, isbn:978-0-7607-8335-1, New York</ref>。また、稀に戦士として戦いに参加し、より直接的な形で寵愛を受けたという話もある<ref>Arthur, Cotterell, The Encyclopedia of Mythology, 2010, pages=102, 152</ref>。
The Morrígan also appears in the ''[[Cath Maige Tuired]]'' ("''The Battle of Magh Tuireadh''").<ref>{{cite web |title=The Second Battle of Moytura |url=https://www.ucc.ie/celt/published/G300011/index.html |website=Corpus of Electronic Texts Edition}}また、モリガンは土地や動物、特に家畜と関連している。マーレ・ハーバートは、「戦争それ自体は女神の役割の主要な側面ではない。」と論じている。ハーバートは、「彼女の活動は家庭教師的な性格を持っている。彼女は土地、家畜、社会を監督している。彼女の変身は、生きている宇宙全体との親和性を表現している</ref> On [[Samhain]]Máire, she keeps a tryst with the [[Dagda]] before the battle against the [[Fomorians]]. When he meets herHerbert, she is washing herself, standing with one foot on either side Transmutations of the river Uniusan Irish Goddess, near [[Riverstown|RiverstownMiranda Green, Co. Sligo]]. In some sourcesSandra Billington, she is believed to have created the river. After they have sex, the Morrígan promises to summon the magicians of Ireland to cast spells on behalf The Concept of the Tuatha DéGoddess , and to destroy IndechPsychology Press, the Fomorian king1996, taking from him page145</ref>。パトリシア・リサグトは、『Cath Maige Tuired』において、モリガンを「民衆の利益を守る女」として描き、戦争と豊穣の両方に関連づけていることを指摘する<ref name="the blood of his heart and the kidneys of his valour.lysaght"/>。プロインシアス・マック・カナによれば、アイルランドにおける女神は『主に土地の繁栄、すなわちその肥沃さ、動物の生命、そして（政治的単位として考えられた場合）外敵に対する安全性に関係している。』とのことである<ref name="MacCana"/>。同様に、マリア・ティモチコは、「国民の福祉と豊饒は、外部からの侵略に対する安全保障に依存する。」と書き、「戦争的行動は、したがって保護的側面を持ちうる。」と指摘している<ref name="tymoczko" Later/>。そのため、モリガンは大地と君主の女神の現れであり<ref>Ó hÓgáin, we are told1991, she would bring two handfuls of his blood and deposit them in the same river (howeverpp307–309</ref><ref name="Koch, we are also told later in the text that Indech was killed by [[Ogma]])John T.2006"/>、主に領土と人々の守護者としての女神の役割を表していると考えられている<ref name="lysaght"/><ref name="tymoczko"/>。モリガンは政治的、軍事的な援助、あるいは王の保護など、必ずしも戦争の女神ではなく、主権の女神として機能していると解釈できる。
As battle is about to be joinedまた、彼女はフィアナ騎士団と密接な関係にあり、これらのグループは何らかの形で彼女に捧げられていた可能性も指摘されている<ref>Epstein, 1998, the Tuatha Dé leaderp148</ref>。彼らは、「文明社会の境界で生活し、一時的に無法な活動にふけった後、財産を相続し、定住した土地社会の一員となった若者の戦士・狩人の集団」であった<ref>Maire, [[Lugh|Lug]]West, asks each what power they bring to Aspects of ''díberg'' in the battle. The Morrígantale ''Togail Bruidne Da Derga''s reply is difficult to interpret, but involves pursuingZeitschrift für Celtische Philologie , destroying and subduing. When she comes to the battlefield, she chants a poem, and immediately the battle breaks and the Fomorians are driven into the sea. After the battlevolume49–50, she chants another poem celebrating the victory and prophesying the end of the world.<ref name="CMT166-CELT">{{cite book |url=http://www.ucc.ie/celt/published/G300010/text167.html |title=Cath Maige Tuired |chapter=The Second Battle of Mag Tuired |author=Unknown}}page950</ref>。もしそうなら、彼女の崇拝はゲルマン地域のペルヒタ族と似ているかもしれない<ref name="CMT167">{{cite book |first=Elizabeth A. Carlo, Ginzburg, Ecstasies: Deciphering the Witches' Sabbath, New York, Pantheon Books, 1991 , isbn:0-394-58163-6, pages6–7, 91, 101–2, 115 (note 47), 146 (ed. & trans.note 62) |last=Gray |url=http://www.ucc.ie/celt/published/T300010/index.html |title=Cath Maige Tuired: The Second Battle of Mag Tuired |section=167 |year=1982}}, 193, 182–204, 262, as well as numerous related references throughout Parts Two and Three</ref>。
In another story, she lures away the bull of a woman named Odras. Odras then follows the Morrígan to the [[Otherworld]], via the cave of [[Rathcroghan|Cruachan]], which is said to be her "fit abode." When Odras falls asleep, the Morrígan turns her into a pool of water that feeds into the [[River Shannon]].<ref>[http://www.ucc.ie/celt/published/T106500D/text050.html "Odras"], from ''[[Dindsenchas|The Metrical Dindshenchas]]'' [http://www.ucc.ie/celt/published/T106500D/index.html Vol 4], translated by E. Gwynn</ref> In this story, the Morrigan is called the Dagda's envious queen, fierce of mood. She is also called a "shape-shifter" and a cunning raven caller whose pleasure was in mustered hosts.ティペラリー州には、Fulacht na Mór Ríoghna（「モリガンの調理場」）と呼ばれる焼失墳丘遺跡がある。フルアチャイ遺跡は、野山にあり、通常、フィアンナなどの部外者や鹿の狩猟に関連した遺跡である。その名は英雄クー・フーリンを破滅に導く犬の肉を調理する神話の3人の老婆と関係があるのかもしれない。Dá Chích na Morrígna（「モリガンの二つの胸」）はミース州のブルー・ナ・ボインの近くにある二つの丘で、ケリー州のDá Chích Anann（アヌの胸」）という丘を持つアヌと同様に、監督する女神としての役割を示唆しているとされる。同じような丘を持つ女神として、リムリック州のアインとグリアンが知られているが、彼らは指導的な役割に加え、太陽的な属性も持っている。
The Morrígan is mainly associated with war and fate, and is often interpreted as a "war goddess". [[W. M. Hennessy|W. M. Hennessy's]] ''The Ancient Irish Goddess of War'', written in 1870, was influential in establishing this interpretation.しかし、モルガンという文学的なキャラクターは、もっと古い女神の物語からいくらかのインスピレーションを受けたかもしれないが、その関係はそこで終わっているようだ。ロザリンド・クラークなどの学者は、ウェールズの「モルガン」（ウェールズはブリテンの元ネタ）は海に関連する語源に由来し、アイルランドの「モリガン」は「恐怖」を意味する語または「偉大さ」を意味する語に由来するとし、名称は無関係であるとしている<ref>[[W. M. Hennessy]]Clark, [http://www.sacred-texts.com/neu/celt/aigw/index.htm "The Ancient Irish Goddess of War"]1990, ''[[Revue Celtique]]'' 1pp21–23, 1870–72, pp208n. 32–375</ref> She is said to derive pleasure from mustered hosts.<ref>{{Cite web|url=https://celt.ucc.ie//published/T106500D/text049.html|title=Part 49 of The Metrical Dindshenchas|website=celt.ucc.ie}}</ref> Her role often involves premonitions of a particular warrior's violent death, suggesting a link with the [[banshee]] of later folklore. This connection is further noted by [[Patricia Lysaght]]: "In certain areas of Ireland this supernatural being is, in addition to the name banshee, also called the ''badhb''".<ref>{{cite book |first=Patricia |last=Lysaght |title=The Banshee: The Irish Death Messenger |year=1986 |isbn=1-57098-138-8 |page=15}}</ref> Her role was to not only be a symbol of imminent death, but to also influence the outcome of war. Most often, she did this by appearing as a crow flying overhead, and would either inspire fear or courage in the hearts of the warriors. In some cases, she is written to have appeared in visions to those who are destined to die in battle as washing their bloody armor. In this specific role, she is also given the role of foretelling imminent death with a particular emphasis on the individual.<ref>{{Cite book |title=Celtic Myths and Legends |last=Rolleston |first=T. W. |publisher=Barnes and Noble |year=1911 |isbn=978-0-7607-8335-1 |location=New York}}</ref> There are also a few rare accounts where she would join in the battle itself as a warrior and show her favouritism in a more direct manner.<ref>{{cite book |first=Arthur |last=Cotterell |title=The Encyclopedia of Mythology |year=2010 |pages=102, 152}}</ref> The Morrígan is also associated with the land and animals, particularly livestock. [[Máire Herbert]] argues that "war ''per se'' is not a primary aspect of the role of the goddess." Herbert suggests that "her activities have a [[Tutelary deity|tutelary]] character. She oversees the land, its stock and its society. Her shape-shifting is an expression of her affinity with the whole living universe."<ref>{{cite book |first=Máire |last=Herbert |chapter=Transmutations of an Irish Goddess |editor1-first=Miranda |editor1-last=Green |editor2-first=Sandra |editor2-last=Billington |title=The Concept of the Goddess |publisher=Psychology Press |year=1996 |page=145}}</ref> Patricia Lysaght notes that the ''[[Cath Maige Tuired]]'' depicts the Morrígan as "a protectress of her people's interests" and associates her with both war and fertility.<ref name="lysaght"/> According to [[Proinsias Mac Cana]], the goddess in Ireland is "primarily concerned with the prosperity of the land: its fertility, its animal life, and (when it is conceived as a political unit) its security against external forces."<ref name="MacCana"/> Likewise, [[Maria Tymoczko]] writes, "The welfare and fertility of a people depend on their security against external aggression," and notes that "warlike action can thus have a protective aspect."<ref name="tymoczko"/> It is therefore suggested that the Morrígan is a manifestation of the [[Sovereignty goddess|earth- and sovereignty-goddess]],{{sfn|Ó hÓgáin|1991|pp=307–309}}<ref name="Koch, John T. 2006"/> chiefly representing the goddess' role as guardian of the territory and its people.<ref name="lysaght"/><ref name="tymoczko"/> She can be interpreted as providing political or military aid, or protection to the king—acting as a goddess of sovereignty, not necessarily of war. It has also been suggested that she was closely linked to the ''[[fianna]]'', and that these groups may have been in some way dedicated to her.{{sfn|Epstein|1998|p=148}} These were "bands of youthful warrior-hunters, living on the borders of civilized society and indulging in lawless activities for a time before inheriting property and taking their places as members of settled, landed communities."<ref>{{cite book |first=Maire |last=West |chapter=Aspects of ''díberg'' in the tale ''[[The Destruction of Da Derga's Hostel|Togail Bruidne Da Derga]]'' |title=Zeitschrift für Celtische Philologie |volume=49–50 |page=950}}</ref> If true, her worship may have resembled that of [[Perchta]] groups in Germanic areas.<ref>{{cite book |first=Carlo |last=Ginzburg |title=Ecstasies: Deciphering the Witches' Sabbath |location=New York |publisher=Pantheon Books |year=1991 |isbn=0-394-58163-6 |pages=6–7, 91, 101–2, 115 (note 47), 146 (note 62), 193, 182–204, 262, as well as numerous related references throughout Parts Two and Three}}</ref> There is a [[burnt mound]] site in [[County Tipperary]] known as ''Fulacht na Mór Ríoghna'' ("cooking pit of the Mórrígan"). The [[Fulacht fiadh|fulachtaí]] sites are found in wild areas, and are usually associated with outsiders such as the fianna, as well as with the hunting of deer. There may be a link with the three mythical [[hag]]s who cook the meal of dogflesh that brings the hero [[Cúchulainn]] to his doom. The ''Dá Chích na Morrígna'' ("two breasts of the Mórrígan"), a pair of hills near [[Brú na Bóinne]] in [[County Meath]], suggest to some a role as a [[tutelary deity|tutelary goddess]], comparable to [[Anu (goddess)|Anu]], who has her own hills, ''[[Paps of Anu|Dá Chích Anann]]'' ("the breasts of Anu") in [[County Kerry]]. Other goddesses known to have similar hills are [[Áine]] and [[Áine#Related goddesses|Grian]] of [[County Limerick]] who, in addition to a tutelary function, also have solar attributes. ==Arthurian legend=={{further|Morgan le Fay}} There have been attempts by some modern researchers and authors of fiction to link the Morrígan with the character of Morgan, the latter often being depicted in the legend as a [[fairy]] or otherwise supernatural sister of [[King Arthur]]. Morgan first appears in literature in [[Geoffrey of Monmouth|Geoffrey of Monmouth's]] 12th-century ''[[Vita Merlini]]'' as a goddess-like figure in no blood relation to Arthur, whom she takes to her Otherworld style land of [[Avalon]] following his mortal wound in a battle. In some Arthurian texts, such as ''[[Sir Gawain and the Green Knight]]'', Morgan is portrayed as a hag whose actions set into motion a bloody trail of events that lead the hero into numerous instances of danger. Morgan is also depicted as a seductress, much like the older legends of the Morrígan, and has numerous lovers whom she might be even abducting for this purpose (as in some stories of [[Lancelot]] and [[Ogier the Dane]], among others). The character is frequently depicted as wielding power over others to achieve her own purposes, allowing those actions to play out over time, to the benefit or detriment of other characters.<ref>{{Cite book|title = Morgan le Fay in Sir Gawain and the Green Knight|url = http://www.shmoop.com/sir-gawain-green-knight/morgan-le-fay.html}}</ref> However, while the creators of the literary character of Morgan may have been somewhat inspired by the much older tales of the goddess, the relationship likely ends there. Scholars such as Rosalind Clark hold that the names are unrelated, the Welsh "Morgan" (Wales being the original source of the [[Matter of Britain]]) being derived from root words associated with the sea, while the Irish "Morrígan" has its roots either in a word for "terror" or a word for "greatness".{{sfn|Clark|1990|pp=21–23, 208n.5}} ==Modern depictions=={{main|Irish mythology in popular culture#The Morrígan}} ==See also==* [[Bean nighe]]* [[Clíodhna]]* [[Mongfind]]* [[Scáthach]] ==References==* {{cite book |first=Rosalind |last=Clark |title=The Great Queens: Irish Goddesses from the Morrígan to Cathleen Ní Houlihan |series=Irish Literary Studies |volume=Book 34 |year=1990 |isbn=0-389-20928-7}}* {{cite book |author-link=Barry Cunliffe |first=Barry |last=Cunliffe |title=The Ancient Celts}}* {{cite book |author=DIL |title=Dictionary of the Irish Language |edition=Compact |publisher=Royal Irish Academy |year=1990}}* {{cite thesis |first=Angelique Gulermovich |last=Epstein |title=War Goddess: The Morrígan and her Germano-Celtic Counterparts |date=September 1998 |url=https://b-ok.cc/book/3646002/a04dac |publisher=University of California |location=Los Angeles}}* {{cite book |first=James |last=MacKillop |title=Dictionary of Celtic Mythology |year=1998 | publisher=Oxford University Press |location=Oxford |isbn=978-0-19-280120-3}}* {{cite book |first=Daithi |last=Ó hÓgáin |title=Myth, Legend and Romance: An Encyclopedia of the Irish Folk Tradition |publisher=Prentice Hall Press |year=1991 |isbn=978-0132759595 |edition=1st |location=New York |oclc=22181514}}* {{cite book |first=Cecile (ed & trans) |last=O'Rahilly |author-link=Cecile O'Rahilly |url=http://www.ucc.ie/celt/published/T301012/index.html |title=Táin Bó Cuailnge ''Recension 1'' |year=1976}}* {{cite book |first=Anne |last=Ross |title=Pagan Celtic Britain: Studies in Iconography |year=1967}}* {{cite book |first=Anne |last=Ross |chapter=The Divine Hag of the Pagan Celts |editor-first=V. |editor-last=Newall |title=The Witch Figure}} ==External links==*[https://web.archive.org/web/20050212132339/http://snlemons.iweb.bsu.edu/docs/Celtic/Morrigan%20Thesis.ZIP War Goddess: the Morrígan and her Germano-Celtic Counterparts] thesis by Angelique Gulermovich Epstein ([[ZIP (file format)|ZIP]] format)。
→関連項目
モリガンは主に戦争と運命に関連しており、特に運命、死、または戦いの勝利を予言するものである。彼女は、しばしば烏、バドブとして登場する<ref name=":0">The Celtic Myths: A Guide to the Ancient Gods and Legends , Aldhouse-Green Miranda, Thames & Hudson, 2015, isbn:978-0-500-25209-3, New York, page125</ref>。モリガンは戦士を戦いに駆り立て、敵に勝利をもたらすことができる。モリガンは戦士に勇敢な行為を奨励し、敵に恐怖を与え、死を運命づけられた者の血に染まった服を洗う姿で描かれる<ref>Ó hÓgáin, 1991</ref><ref name=sessle>Sessle Erica J., 1994, Exploring the Limitations of the Sovereignty Goddess through the Role of Rhiannon , Proceedings of the Harvard Celtic Colloquium, volume14, pages9–13, issn:1545-0155, jstor:20557270</ref>。モリガンは最も頻繁に戦闘と戦争の女神として見られるが、大地と君主の女神の現れとも見られ<ref>Ó hÓgáin, 1991, pp307–309</ref><ref name="Koch, John T. 2006">Koch, John T. ''Celtic Culture: A Historical Encyclopedia''. ABC-CLIO, 2006. p.1622</ref>、主に領土とその人々の守護神としての女神の役割を表している<ref name="lysaght">Lysaght Patricia, Traditions of the Banshee, Miranda Green, Sandra Billington, The Concept of the Goddess, Psychology Press, 1996, pages157–163</ref><ref name="tymoczko">Maria Tymoczko, The Irish Ulysses, University of California Press, 1994, pages=98–101</ref>。
モリガンは、しばしば「3人のモリガン」と呼ばれる3人組の姉妹で表現される<ref>Ó hÓgáin, 1991, pp307–309</ref><ref>Sjoestedt Marie-Louise, Celtic Gods and Heroes, 18 September 2000, Dover Publications, isbn:978-0-486-41441-6, pages31–32</ref><ref>Davidson Hilda Ellis, Myths and symbols in pagan Europe: early Scandinavian and Celtic religions, 1988, Syracuse University Press, Syracuse, isbn:=978-0-8156-2441-7, pages97</ref>。バドブ、マハ、ネマイン<ref>MacKillop, 1998, pp335–336</ref>とされることもあれば、バドブ、マハ、アナンドとされることもある（後者はモリガンの別称とされる）<ref name="LGE-62,64">''[http://www.maryjones.us/ctexts/lebor4.html Lebor Gabála Érenn §62, 64]: "Badb and Macha and Anand... were the three daughters of Ernmas the she-farmer." "Badb and Morrigu, whose name was Anand."</ref>。これらはすべて同じ女神の名前であったと考えられている<ref>Ó hÓgáin, 1991, pp307–309</ref><ref name="MacCana">Mac Cana Prionsias, http://www.ricorso.net/rx/library/criticism/classic/Celtiana/M-Cana_P/Celtic_Myth/3_Goddess.htm, The Goddesses of the Insular Celts, Celtic Mythology, Hamlyn, 1970</ref>。また、3人のモリグナは、3人の土地神エリウ、バンバ、フォドラの姉妹として名前が挙げられている。モリガンはダグダの嫉妬深い妻であり、変身する女神であるとされ<ref>[https://celt.ucc.ie//published/T106500D/text049.html ''The Metrical Dindsenchas''] "Odras" Poem 49</ref>、バドブとネマインはネイトの妻であるとされる<ref>Ó hÓgáin, 1991, pp307–309</ref>。後の民話に登場するバンシーと関連している<ref>Ó hÓgáin, 1991, pp307–309</ref>。
== 語源 ==
モリガンの名前の意味には異論もある。Morは古英語のmaere（現代英語の「悪夢」に残っている）やスカンジナビア語のmara、古東スラヴ語の「mara」（「悪夢」）と同系の恐怖や怪物を意味するインドヨーロッパ語源に由来すると考えられる<ref>DIL, 1990, pp467–468</ref>が、ríganは「女王」と訳されている<ref>DIL, 1990, p507</ref><ref name="maryjones.us">[https://www.maryjones.us/jce/morrigan.html Jones Celtic Encyclopedia Entry: ''Morrigan'']</ref>。この語源配列は、原ケルト語では*Moro-rīganī-sとして再構築することができる<ref>http://www.st-andrews.ac.uk/institutes/sassi/spns/ProtoCelt.pdf, Proto-Celtic – English wordlist, https://web.archive.org/web/20070927041947/http://www.st-andrews.ac.uk/institutes/sassi/spns/ProtoCelt.pdf, 27 September 2007</ref><ref>http://www.etymonline.com/index.php?term=nightmare, EtymologyOnline, "nightmare"</ref>。そのため、モリガンはしばしば「怪物の女王」と訳される<ref name="maryjones.us"/>。現在の研究では、この説が一般的に支持されている<ref>Clark, 1990</ref>。
中世アイルランドでは、しばしばMórríganと綴られ、oの上に長くなる発音記号が付けられている。これは「偉大な女王」（古アイルランド語のmór、「偉大な」；<ref>DIL, 1990, pp467–468</ref>これは仮説上の原ケルト語の *Māra Rīganī-s に由来する）を意味すると思われる<ref>Alexander McBain, ''An Etymological Dictionary of the Gaelic Language'', 1911: ''[http://www.ceantar.org/Dicts/MB2/mb27.html#mór mór]'', ''[http://www.ceantar.org/Dicts/MB2/mb30.html#rìbhinn ribhinn]''</ref>。ホイットリー・ストークスは、この後者の表記は、当時流行していた誤った語源によるものだと考えている<ref>Whitley Stokes, 1891, Notes to "The Second Battle of Moytura", Études Celtiques'' xii, page128</ref>。また、現代作家の間では、『ブリテンの問題』に登場するウェールズのモルガン・ル・フェイとモルリガンを結びつける試みがなされている。モルガン・ル・フェイの名はウェールズ語で「海」を意味する「モル」に由来すると思われるが、それは異なる文化やケルト語の枝に由来するものである<ref>DIL, 1990, pp467–468</ref>。
== 出典 ==
=== 用語集・解説集 ===
モリガンの最も古い資料は、ラテン語写本の中の用語集とグロッサリー（用語集）である。9世紀のヴルガータ版『イザヤ書』の写本には、ヘブライ語の「リリス」を訳すために「ラミア」という言葉が使われている<ref>Isaiah 34:14 "And wild beasts shall meet with hyenas, the satyr shall cry to his fellow; yea, there shall the ''night hag'' alight, and find for herself a resting place." (Revised Standard Version, emphasis added)</ref>。これを「女性の姿をした怪物、つまりモリガン」と説明する解説書がある<ref>Epstein, 1998, pp45–51</ref>。コーマックの『用語集』（同じく9世紀）と後期写本H.3.18の注釈では、複数形のgudemain（「妖怪」）をモリガーナ（morrígna）という複数形で解説している<ref>DIL, 1990, p372</ref><ref>Epstein, 1998, pp45–51</ref>。8世紀のO'Mulconry's Glossaryには、マッハは3つのモリグナ（morrígna）のうちの1つであると書かれている<ref>Epstein, 1998, pp45–51</ref>。
==Sources=神話サイクル ===モリガンは神話サイクルの文書にも登場する。12世紀の偽史編纂物『Lebor Gabála Érenn』（「アイルランド奪取の書」）では、トゥアハ・デ・ダナーンの中でエルンマスの娘の一人、ヌアダの孫娘として挙げられている<ref name="LGE-62,64"/>。
===Mythological Cycle性質と役割 ==Morríganはしばしば三つ組の女神とされるが、この三つ組は曖昧で一貫性がない。このように三つ組に見えるのは、ケルトの「緑」の意味もある<ref name=":0" />。エルンマスの娘である三姉妹の一人として登場することもあるし、The Morrígan also appears in texts of the モリガン、[[Mythological Cycleバズヴ]]、マッハの3姉妹として登場することもある<ref name="Invasions">Macalister, R.A.S. (trans. In 12th-century pseudohistorical compilation the ''[[), Lebor Gabála Érenn]]'' ("''The : Book of the Taking of Ireland''")Part 1-5, Irish Texts Society, she is listed among the [[Tuatha Dé Danann]] as one of the daughters of [[Ernmas]]1941, granddaughter of Dublin</ref>。バズウ、マッハ、アナンダの三位一体で構成されることもあり、これらを総称してモリグナと呼ぶ。時折、ネマインやフィーアが様々な組み合わせで登場する。ただし、モリガンは単独で登場することもあり<ref name="CELT-Regamna"/>、彼女の名前は[[Nuadaバズヴ]].と同じ意味で使われることもある<ref name="LGECMT166-62,64CELT"/>。
==Nature and roleアーサー王伝説 ==The Morrígan is often considered a [[Triple deities#Triple goddesses|triple goddess]], but this triple nature is ambiguous and inconsistent. These triple appearances are partially due to the Celtic significance of [[3#Religion|threeness]].現代の研究者や小説家の中には、モリガンとモルガンのキャラクターを結びつけようとする者もいる。モルガンは伝説の中でしばしばアーサー王の妖精や超自然的な妹として描かれている。モルガンが初めて文献に登場するのは、12世紀のジェフリー・オブ・モンマスの『ヴィータ・メルリーニ』で、アーサーと血縁関係のない女神的存在であり、アーサーが戦いで致命傷を負った後、彼女の異世界風の土地アヴァロンに連れて行かれるところである。「ガウェイン卿と緑の騎士」のようなアーサー王物語では、モルガンは老婆として描かれ、その行動が主人公を数々の危険な目に遭わせる血なまぐさい出来事を引き起こした。また、モルガンは、古代のモルリガン伝説のように誘惑する女として描かれ、そのために拉致した恋人も数多くいる（ランスロットやデーンのオジェなどの物語にあるように）。このキャラクターは、自分の目的を達成するために他人を支配する力を持ち、その行動が他のキャラクターの利益や不利益になるように、時間をかけて展開されることが頻繁に描かれている<ref name=":0" /> Sometimes she appears as one of three sisters, Morgan le Fay in Sir Gawain and the daughters of [[Ernmas]]: Morrígan, [[Badb]] and [[Macha (Irish mythology)|Macha]].<ref name="Invasions">{{cite book | author=MacalisterGreen Knight, R.A.S. (trans.) | title =Lebor Gabála Érennhttp: Book of the Taking of Ireland Part 1-5 | publisher = Irish Texts Society | year =1941 | location =Dublin}}</ref> Sometimes the trinity consists of Badb, Macha and Anand, collectively known as the ''Morrígna''/www. Occasionally, [[Nemain]] or [[Nemain|Fea]] appear in the various combinationsshmoop. However, the Morrígan can also appear alone,<ref name="CELTcom/sir-gawain-green-Regamna"knight/> and her name is sometimes used interchangeably with Badbmorgan-le-fay.html</ref name="CMT166-CELT"/>。
== 参考文献 ==
** グリーン ミランダ・J, 市川裕見子, ケルトの神話, 丸善株式会社, 1997, ISBN:4-621-06062-7
** マイヤー ベルンハルト, Bernhard Maier (Religionswissenschaftler), 鶴岡真弓 平島直一郎, ケルト辞典, 創元社, 2001, ISBN:4-422-23004-2
* Wikipedia：[https://en.wikipedia.org/wiki/The_Morr%C3%ADgan The Morrígan]（最終閲覧日：23-02-03）
** Rosalind Clark, The Great Queens: Irish Goddesses from the Morrígan to Cathleen Ní Houlihan, Irish Literary Studies, volume:Book 34, 1990, isbn=0-389-20928-7
** Barry Cunliffe, The Ancient Celts
** DIL, Dictionary of the Irish Language, Compact, Royal Irish Academy, 1990
** Angelique Gulermovich Epstein, War Goddess: The Morrígan and her Germano-Celtic Counterparts, September 1998, https://b-ok.cc/book/3646002/a04dac, University of California, Los Angeles
** James MacKillop, Dictionary of Celtic Mythology, 1998, Oxford University Press, Oxford, isbn:978-0-19-280120-3
** Daithi Ó hÓgáin, Myth, Legend and Romance: An Encyclopedia of the Irish Folk Tradition, Prentice Hall Press, 1991, isbn:978-0132759595, 1st, New York, oclc:22181514
** Cecile (ed & trans) O'Rahilly, http://www.ucc.ie/celt/published/T301012/index.html, Táin Bó Cuailnge ''Recension 1'', 1976
** Anne Ross, Pagan Celtic Britain: Studies in Iconography, 1967
** Anne Ross, The Divine Hag of the Pagan Celts, V.=Newall, The Witch Figure
== 外部リンク ==
** [https://web.archive.org/web/20050212132339/http://snlemons.iweb.bsu.edu/docs/Celtic/Morrigan%20Thesis.ZIP War Goddess: the Morrígan and her Germano-Celtic Counterparts] thesis by Angelique Gulermovich Epstein (ZIP format)
== 関連項目 ==
* [[ダグザ]]：モリガンの夫
* [[バズヴ]]
* [[マッハ]]
== 参照 ==
[[Category:烏]]
[[Category:鳥]]
[[Category:鰻]]
[[Category:狼]]
[[Category:牛]]
[[Category:破壊神]]
[[Category:軍神]]
[[Category:運命の神]]
[[Category:地母神]]
[[Category:王権神授]]
