ダグザ

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ダグザ (Dagda、Old Irish: In Dagda, An Daghdha, daɣða) は、ケルト神話に登場する重要な神である。トゥアハ・デ・ダナーン（ダーナ神族）の最高神で、父親のような存在であり、王であり、ドルイドとして描かれている[1][2][3]。ダグダとも。ダグザは豊穣、農業、男らしさ、強さ、そして魔法、ドルイド性、知恵を司る[1][2][4][5]。妻はモリガンと言われている。ダグザは生と死、天候と作物、そして時間と季節をコントロールすることができる。

彼はしばしば、フード付きのマントを着た大きな髭を生やした男または巨人[4]として描写されている[6]。彼は魔法の杖、棍棒、メイス（lorg mórまたはlorg anfaid）を持っており、片方で殺し、もう片方で命を吹き込むという二面性を持っている。彼はまた、決して空にならない大釜（coire ansic）と、人の感情をコントロールし季節を変えることができる魔法のハープ（uaithne）を所有している。そして、Brú na Bóinne（ニューグレンジ）に住むと言われている。その他、ウイスナッハ、グリアナン・オブ・アイリーチ、ネイ湖、ノック・アイベアなど、彼にちなんだ地名がある。ダグザはモリガンやボアーンの夫または恋人であると言われている[4]。彼の子供には、オェングス、ブリギッド、ボブ・ダーグ、セルマイト、アエド、ミディールがいる[1]。

ダグザという名前は、「良い神」「偉大な神」を意味すると考えられている。また、「Eochu」または「Eochaid Ollathair」（「騎手、偉大な父」）、「Ruad Rofhessa」（「強大な者、偉大な知識の主」）などの名前もある。


The Dagda's name is thought to mean "the good god" or "the great god". His other names include Eochu or Eochaid Ollathair ("horseman, great father"), and Ruad Rofhessa ("mighty one/lord of great knowledge"). There are indications Dáire was another name for him.[4] The death and ancestral god Donn may originally have been a form of the Dagda,[7] and he also has similarities with the later harvest figure Crom Dubh.[8] Several tribal groupings saw the Dagda as an ancestor and were named after him, such as the Uí Echach and the Dáirine.

The Dagda has been likened to the Germanic god Odin, the Gaulish god Sucellos,[1] and the Roman god Dīs Pater.[4]

Name

Etymology

The Old Irish name Dagda is generally believed to stem from テンプレート:Lang-cel-x-proto, meaning "the good god" or "the great god".テンプレート:Sfn[9][10]

Epithets

The Dagda has several other names or epithets which reflect aspects of his character.[11]

  • Eochu or Eochaid Ollathair ("horseman, great father" or "horseman, all-father")[12]
  • Ruad Rofhessa ("mighty one/lord of great knowledge")[5][13]
  • Dáire ("the fertile one")[4]
  • Aed ("the fiery one")[14][15]
  • Fer Benn ("horned man" or "man of the peak")
  • Cera (possibly "creator"),[16]
  • Cerrce (possibly "striker")[2]
  • Easal[17]
  • Eogabal[6]

The name Eochu is a diminutive form of Eochaid, which also has spelling variants of Eochaidh and Echuid.[18] The death and ancestral god Donn may originally have been a form of the Dagda, who is sometimes called Dagda Donn.[7]

Description

Tales depict the Dagda as a figure of immense power. He is said to own a magic staff, club or mace which could kill nine men with one blow; but with the handle he could return the slain to life. It was called the lorg mór ("the great staff/club/mace") or the lorg anfaid ("the staff/club/mace of wrath"). His magic cauldron was known as the coire ansic ("the un-dry cauldron") and was said to be bottomless, from which no man left unsatisfied.[19] It was said to have a ladle so big that two people could fit in it.[20] Uaithne, also known as "the Four Angled Music", was a richly ornamented magic harp made of oak which, when the Dagda played it, put the seasons in their correct order; other accounts tell of it being used to command the order of battle. He possessed two pigs, one of which was always growing whilst the other was always roasting, and ever-laden fruit trees. He also described as being the owner of a black-maned heifer that was given to him for his labours prior to the Second Battle of Moytura. When the heifer calls her calf, all the cattle of Ireland taken by the Fomorians as tribute graze.[21]

The Dagda was one of the kings of the Tuatha De Danann. The Tuatha Dé Danann are the race of supernatural beings who conquered the Fomorians, who inhabited Ireland previously, prior to the coming of the Milesians. The Mórrígan is often described as his wife, his daughter was Brígh,[22] and his lover was Boann, after whom the River Boyne is named, though she was married to Elcmar. Prior to the battle with the Fomorians, he coupled with the goddess of war, the Mórrígan, on Samhain in exchange for a plan of battle.[23][24]

Despite his great power and prestige, the Dagda is sometimes depicted as oafish and crude, even comical, wearing a short, rough tunic that barely covers his rump, dragging his great penis on the ground.[23] Such features are thought to be the additions of Christian redactors for comedic purposes. The Middle Irish language Coir Anmann (The Fitness of Names) paints a less clownish picture: "He was a beautiful god of the heathens, for the Tuatha Dé Danann worshipped him: for he was an earth-god to them because of the greatness of his (magical) power."[25]

The Dagda has similarities with the later harvest figure Crom Dubh.[8] He also has similarities with the Gaulish god Sucellos, who is depicted with a hammer and a pot,[1] and the Roman god Dīs Pater.[4]

Family

The Dagda is said to be husband of the Morrígan, who is called his "envious wife".[4][26] His children include Aengus, Cermait, and Aed (often called the three sons of the Dagda), Brigit and Bodb Derg.[1] He is said to have two brothers, Nuada and Ogma, but this may be an instance of the tendency to triplicate deities.[4] Elsewhere the Dagda is linked exclusively with Ogma, and the two are called "the two brothers."[22] In the Dindsenchas, the Dagda is given a daughter named Ainge, for whom he makes a twig basket or tub that always leaks when the tide is in and never leaks when it is going out.[27] The Dagda's father is named Elatha son of Delbeath.[28] Englec, the daughter of Elcmar, is named as a consort of the Dagda and the mother of his "swift son".[29] Echtgi the loathesome is another daughter of the Dagda's named in the Banshenchas.[29]

Mythology

ファイル:Newgrange, Ireland 001.jpg
The rising Sun illuminates the inner chamber of Newgrange only at the winter solstice.

Before the Second Battle of Mag Tuired the Dagda builds a fortress for Bres called Dún Brese and is also forced by the Fomorian kings Elatha, Indech, and Tethra to build raths.[22] In the lead up to the Second Battle of Mag Tuired, when Lugh asks Dagda what power he will wield over the Fomorian host, he responds that he "will take the side of the men of Erin both in mutual smiting and destruction and wizardry. Their bones under my club will be as many as hailstones under feet of herds of horses".[22]

The Dagda has an affair with Boann, the goddess of the River Boyne. She lives at Brú na Bóinne with her husband Elcmar. The Dagda impregnates her after sending Elcmar away on a one-day errand. To hide the pregnancy from Elcmar, the Dagda casts a spell on him, making "the sun stand still" so he will not notice the passing of time. Meanwhile, Boann gives birth to Aengus, who is also known as Maccán Óg ('the young son'). Eventually, Aengus learns that the Dagda is his true father and asks him for a portion of land. In some versions of the tale, the Dagda helps Aengus take ownership of the Brú from Elcmar. Aengus asks and is given the Brú for láa ocus aidche; because in Old Irish this could mean either "a day and a night" or "day and night", Aengus claims it forever. Other versions have Aengus taking over the Brú from the Dagda himself by using the same trick.[30][31]

It has been suggested that this tale represents the winter solstice illumination of Newgrange at Brú na Bóinne, during which the sunbeam (the Dagda) enters the inner chamber (the womb of Boann) when the sun's path stands still. The word solstice (Irish grianstad) means sun-standstill. The conception of Aengus may represent the 'rebirth' of the sun at the winter solstice, him taking over the Brú from an older god representing the growing sun taking over from the waning sun.[32][31]

In Tochmarc Étaíne, Dagda and Bóand help Aengus search for his love.[33]

In a poem about Mag Muirthemne, the Dagda banishes an octopus with his "mace of wrath" using the following words: "Turn thy hollow head! Turn thy ravening body! Turn thy resorbent forehead! Avaunt! Begone!", the sea receded with the creature and the plain of Mag Muirthemne was left behind.[34]

In the Dindsenchas the Dagda is described as swift with a poison draught and as a justly dealing lord. He is also called a King of Erin with hosts of hostages, a noble, slender prince, and the father of Cermait, Aengus, and Aed.[35]

He is credited with a seventy- or eighty-year reign (depending on source) over the Tuatha Dé Danann, before dying at Brú na Bóinne, finally succumbing to a wound inflicted by Cethlenn during the battle of Mag Tuired.[36]

Bibliography

Further reading

External links

概要

ダグザの名は、dago-Deiwosというケルト祖語が転化したもので[37]、「善き神」「偉大な神」を意味する[38]。別称にエオヒド・オラティル（Eochaidh Ollathir、偉大なる父エオヒド）[39]。

エオヒドという同名の太陽神が存在し、エオヒドとダグザ両者共にDeirgdercという別名も持っていたため中世の学者が混同したが別の存在である[40]、ルアド・ロエサ（Ruad Rofhessa、知に富む偉大なる者、大いなる知恵の権力者）[41]がある。

ダーナ神族の長老ともいうべき存在で、豊穣と再生を司る[42]。詩歌や魔術にも大いに優れ、ドルイドを統括している。

エラタ（Elatha）と母神ダヌの息子。オグマ、ミディール、オェングス、ブリギッド、ボォヴたちの父。

破壊と再生、生と死の両方の力を併せ持つ巨大な棍棒、天候を自在に操ることで豊作を招き、感情や眠りを誘うことができる三弦の金の竪琴、そしてダーナ神族四秘宝の一つにして無限の食料庫である大釜を所持している。

その外見は太った姿の髭を生やした大男とされ、丈の短い衣[43]を身に着け、毛皮の長靴を履いている。ダグザのこうした外見は「戯れやからかいの対象として神や父祖を扱う古代の傾向の顕著な例」[44]や「豊穣の神として彼がそなえる象徴的な意味」[45]と解釈されている。

北欧神話のオーディンやガリアのスケルス（Sucellus）、ローマ神話のディス・パテルはダグザに共通性が見られる神格とされる。

最高神らしく明朗な性格で、万能ぶりから多くの女神たちに慕われた一方、奔放さや野卑な面も持ち合わせる。粥が大好物であり、しばしば粥好きが高じて痛い目にもあっている。たとえばフォモール族と戦うために、ルーがダグザを偵察に差し向けたところ、敵がダグザを引き留めるために作った大量の粥を食べていて帰還が遅れてしまったという。ダグザは武芸にも秀で、フォモール族との戦いを前に、「全ての神々の偉業を私一人でやってのけよう」という万能神らしい宣言をしている。

戦いの後彼はルーの後任の形でトゥアハ・デ・ダナーンの王を務めた。最終的にはマグ・トゥレドの二度目の戦いにおいてケスリン（Cethlenn）の投槍によって受けた傷が原因で死亡したが、これは戦いから実に120年後の出来事であった。

オェングスは女神ボアーン（Boann）との間の息子である。夜にボアーンの夫ネフタン（Nechtan (mythology)）が帰ってくると逢瀬が見つかってしまうので、ダグザはオェングスが生まれるまでの9ヶ月もの間、太陽を出したままにしたという。

ダグザの（あるいはエルクワーラ（Elcmar）の）王宮「ブルー・ナ・ボーニャ」には、ミディールの元で成長したオェングスが、昼と夜、つまり永遠に住むこととなった。

参考文献

  • Wikipedia：ダグザ（最終閲覧日：22-11-11）
    • MacKillop James, A Dictionary of Celtic Mythology, 2004, Oxford University Press, isbn:9780198609674
    • 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 平島直一郎訳, ケルト辞典, 創元社, 2001, ISBN:4-422-23004-2
    • マッカーナ・プロインシァス, Proinsias MacCana, 松田幸雄訳, ケルト神話, 青土社, 1991, ISBN:4-7917-5137-X

関連項目

参照

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Koch, John T. Celtic Culture: A Historical Encyclopedia. ABC-CLIO, 2006. pp. 553–54
  2. ↑ 2.0 2.1 2.2 An Dagda. Mary Jones's Celtic Encyclopedia.
  3. ↑ The Irish Version of the Historia Britonum Nennius, "Of the Conquest of Eri as Recorded by Nennius" Historia 8
  4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 4.6 4.7 4.8 Ó hÓgáin, Dáithí. Myth, Legend & Romance: An encyclopaedia of the Irish folk tradition. Prentice Hall Press, 1991. pp. 145–147
  5. ↑ 5.0 5.1 Monaghan, Patricia. The Encyclopedia of Celtic Mythology and Folklore. Infobase Publishing, 2004. pp. 113–14
  6. ↑ 6.0 6.1 Ward, Alan (2011). The Myths of the Gods: Structures in Irish Mythology. pp. 9–10
  7. ↑ 7.0 7.1 Ó hÓgáin, pp. 165–66
  8. ↑ 8.0 8.1 MacNeill, Máire. The Festival of Lughnasa: A Study of the Survival of the Celtic Festival of the Beginning of Harvest. Oxford University Press, 1962. p. 416 テンプレート:ISBN?
  9. ↑ テンプレート:Cite book
  10. ↑ テンプレート:Cite journal
  11. ↑ Ó hÓgáin, p. 245
  12. ↑ Koch, pp. 553, 1632
  13. ↑ Maier, Bernhard. Dictionary of Celtic Religion and Culture. Boydell & Brewer, 1997. p. 90
  14. ↑ Berresford Ellis, Peter. The Druids. W.B. Eerdmans Publishing, 1994. p. 123
  15. ↑ Smyth, Daragh. A Guide to Irish Mythology. Irish Academic Press, 1996. p. 15
  16. ↑ Monaghan, p. 83
  17. ↑ Monaghan, p. 144
  18. ↑ Index of Names in Irish Annals: Eochaid, Echuid / Eochaidh.{{{date}}} - via {{{via}}}.
  19. ↑ Celtic Myths.{{{date}}} - via {{{via}}}.
  20. ↑ The Dagda, the Father God of Ireland.{{{date}}} - via {{{via}}}.
  21. ↑ The Second Battle of Moytura.{{{date}}} - via {{{via}}}.
  22. ↑ 22.0 22.1 22.2 22.3 The Second Battle of Moytura.{{{date}}} - via {{{via}}}.
  23. ↑ 23.0 23.1 Cath Maige Tuireadh. Trans. Elizabeth A. Gray.
  24. ↑ Dagda | Celtic deity.{{{date}}} - via {{{via}}}.
  25. ↑ Coir Anmann. [1] テンプレート:Webarchive
  26. ↑ The Metrical Dindsenchas "Odras" Poem 49
  27. ↑ Dindsenchas "Fid n-Gaible".{{{date}}} - via {{{via}}}.
  28. ↑ テンプレート:Cite book
  29. ↑ 29.0 29.1 Banshenchus: The Lore of Women.{{{date}}} - via {{{via}}}.
  30. ↑ Ó hÓgáin, Dáithí. Myth, Legend & Romance: An encyclopaedia of the Irish folk tradition. Prentice Hall Press, 1991. p.39
  31. ↑ 31.0 31.1 Hensey, Robert. Re-discovering the winter solstice alignment at Newgrange, in The Oxford Handbook of Light in Archaeology. Oxford University Press, 2017. pp.11–13
  32. ↑ Anthony Murphy and Richard Moore. "Chapter 8, Newgrange: Womb of the Moon", Island of the Setting Sun: In Search of Ireland's Ancient Astronomers. Liffey Press, 2008. pp.160–172
  33. ↑ Tochmarc Étaíne. Corpus of Electronic Texts
  34. ↑ The Metrical Dindshenchas poem on Mag Muirthemne. Corpus of Electronic Texts.
  35. ↑ The Metrical Dindsenchas poem 22 "Ailech I".{{{date}}} - via {{{via}}}.
  36. ↑ テンプレート:Cite book
  37. ↑ ヘクター・マクドネル, 2014, ケルト、神々の住む聖地 アイルランドの山々と自然, 創元社, page12, isbn:978-4-422-21466-5
  38. ↑ マイヤー, 2001, page142
  39. ↑ マイヤー, 2001, pages43,142.
  40. ↑ MacKillop, 2004 "Eochaid"。
  41. ↑ マイヤー, 2001, pages142,250
  42. ↑ グリーン, 1997, page24
  43. ↑ 田舎者や放浪芸能人の目印であった（マッカーナ, 1991, page132）
  44. ↑ マッカーナ, 1991, page132
  45. ↑ グリーン, 1997, page24
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