モリガン

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モリガン（Mórrígan）とは、北アイルランド（アルスター地方）の、破壊、殺戳、戦いの勝利をもたらす戦争の女神。モリグー（Morrígu）、またはモーリアン（Morríghan）とも。支配や権力を神の姿にした存在だと考えられており、予知と魔術で戦いの勝敗を支配するケルト神話の戦女神の一柱。

その名は元来は「夢魔の女王」を意味したと考えられる[1]が、後世では「大女王」と解釈されるようになった[2]。

主に美しい女性や恐ろしい老婆の姿をしている。戦闘時には2本の矛槍を両手に持ち、背が高く膝まである灰色の長髪を備え、鎧と灰色のマントを羽織り、真っ赤なドレスを着た美しい女傑の姿をして、2頭の真っ赤なウマに牽かれた戦車に乗って戦場に出現する。黒いカラスの姿で戦場に出現することも多い。彼女に目を付けられ、愛を受け入れたり交わったりした男は、その援助を得る事ができた。

『クアルンゲの牛捕り』（Táin Bó Cuailnge）に登場し、モリガンの愛の告白を一蹴したクー・フーリンの言い分は「今は戦いの時。愛の為の時間ではないのだ。」、更には彼を援助しようと提案した彼女に「女の力は無用。」と言い放った。初めクー・フーリンに振り向かれなかったことに対する憤怒のあまり、彼を妨げることに執着した。始めは鰻、次は灰色狼、そして骨無き赤の牝牛の姿で彼を襲う、と事前に警告したうえで後にそれらを実行したが足を切り落とされ、さらに目を潰されて返り討ちに遭う。だが後にモリガンは、自分の傷の手当てをして命の恩人となった彼の補佐をすることになる。彼の臨終時、その肩には烏がとまっていたという。

モリガンは妹のヴァハ、バズヴ（ネヴァン）と行動を共にするといわれ、三柱を総称してモリグナと呼ぶ。また、アーサー王物語のモーガン・ル・フェイ（Morgan le Fay）や豊穣の女神・アヌ等と同一視されることもある。

ダグザがコノートのウニウス河のほとりで偶然彼女と会った。ダグザは彼女と結婚してニューグレンジで交わり、戦場での助力を約束させた。ウニウス河には「2人の寝床」と名付けられた岩があるという。

モリガンにはメイヘ[3]という名の息子が存在したが、ディアン・ケヒトによって殺害された[4]。

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[5]。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[6][7]。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[8][9]、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[10][11]。

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[12][13][14]。バドブ、マハ、ネマイン[15]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）[16]。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[17][18]。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[19]、バドブとネマインはネイトの妻であるとされる[20]。後の民話に登場するバンシーと関連している[21]。

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[22]が、ríganは「女王」と訳されている[23][24]。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[25][26]。そのため、モリガンはしばしば「怪物の女王」と訳される[24]。現在の研究では、この説が一般的に支持されている[27]。

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」；[28]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[29]。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[30]。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[31]。

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[32]。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[33]。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[34][35]。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[36]。

アルスター・サイクル

モリガンが個人として描かれる最初の物語[37]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、彼は彼女を侮辱する。


The Morrígan's earliest narrative appearances, in which she is depicted as an individual, are in stories of the Ulster Cycle, where she has an ambiguous relationship with the hero Cúchulainn. In the Táin Bó Regamna ("The Cattle Raid of Regamain"), Cúchulainn encounters the Morrígan, but does not recognise her, as she drives a 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."[38]

In the Táin Bó Cúailnge ("The Cattle Raid of Cooley"), Queen Medb of Connacht launches an invasion of Ulster to steal the bull Donn Cuailnge; the Morrígan, like Alecto of the Greek Furies, appears to the bull in the form of a crow and warns him to flee.テンプレート:Sfn Cúchulainn defends Ulster by fighting a series of single combats at fords against Medb's champions. 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 offer. In response, she intervenes in his next combat, first in the form of an eel who trips him, then as a wolf who stampedes cattle across the ford, 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.テンプレート:Sfn[39] He regrets blessing her for the three drinks of milk, which is apparent in the exchange between the Morrígan and Cúchulainn: "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 you,' said Cúchulainn, 'I never would have.'"[40] As the armies gather for the final battle, she prophesies the bloodshed to come.テンプレート:Sfn

In one version of Cúchulainn's death-tale, as Cúchulainn rides to meet his enemies, he encounters the Morrígan as a hag washing his bloody armour in a ford, an omen of his death. Later in the story, mortally wounded, Cúchulainn ties himself to a 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.[41]

Mythological Cycle

The Morrígan also appears in texts of the Mythological Cycle. In 12th-century pseudohistorical compilation the Lebor Gabála Érenn ("The Book of the Taking of Ireland"), she is listed among the Tuatha Dé Danann as one of the daughters of Ernmas, granddaughter of Nuada.[16]

The first three daughters of Ernmas are given as Ériu, Banba, and Fódla. Their names are synonyms for "Ireland", and they were respectively married to Mac Gréine, Mac Cuill, and Mac Cécht, the last three Tuatha Dé Danann kings of Ireland. Associated with the land and kingship, they probably represent a triple goddess of sovereignty. Next come Ernmas' other three daughters: Badb, Macha, and the Morrígan. A quatrain describes the three as wealthy, "springs of craftiness", and "sources of bitter fighting". The Morrígu's name is also said to be Anand.[16] According to Geoffrey Keating's 17th-century History of Ireland, Ériu, Banba, and Fódla worshipped Badb, Macha, and the Morrígan respectively.[42]

The Morrígan also appears in the Cath Maige Tuired ("The Battle of Magh Tuireadh").[43] On Samhain, she keeps a tryst with the Dagda before the battle against the Fomorians. When he meets her, she is washing herself, standing with one foot on either side of the river Unius, near Riverstown, Co. Sligo. In some sources, 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 of the Tuatha Dé, and to destroy Indech, the Fomorian king, taking from him "the blood of his heart and the kidneys of his valour." Later, we are told, she would bring two handfuls of his blood and deposit them in the same river (however, we are also told later in the text that Indech was killed by Ogma).

As battle is about to be joined, the Tuatha Dé leader, Lug, asks each what power they bring to the battle. The Morrígan's reply is difficult to interpret, but involves pursuing, 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 battle, she chants another poem celebrating the victory and prophesying the end of the world.[44][45]

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 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.[46] 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.

Nature and role

The Morrígan is often considered a triple goddess, but this triple nature is ambiguous and inconsistent. These triple appearances are partially due to the Celtic significance of threeness.[5] Sometimes she appears as one of three sisters, the daughters of Ernmas: Morrígan, Badb and Macha.[47] Sometimes the trinity consists of Badb, Macha and Anand, collectively known as the Morrígna. Occasionally, Nemain or Fea appear in the various combinations. However, the Morrígan can also appear alone,[37] and her name is sometimes used interchangeably with Badb.[44]

The Morrígan is mainly associated with war and fate, and is often interpreted as a "war goddess". W. M. Hennessy's The Ancient Irish Goddess of War, written in 1870, was influential in establishing this interpretation.[48] She is said to derive pleasure from mustered hosts.[49] 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".[50] 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.[51] 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.[52]

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 character. She oversees the land, its stock and its society. Her shape-shifting is an expression of her affinity with the whole living universe."[53] 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.[10] 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."[18] 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."[11] It is therefore suggested that the Morrígan is a manifestation of the earth- and sovereignty-goddess,テンプレート:Sfn[9] chiefly representing the goddess' role as guardian of the territory and its people.[10][11] 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.テンプレート:Sfn 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."[54] If true, her worship may have resembled that of Perchta groups in Germanic areas.[55]

There is a burnt mound site in County Tipperary known as Fulacht na Mór Ríoghna ("cooking pit of the Mórrígan"). The 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 hags 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 goddess, comparable to Anu, who has her own hills, Dá Chích Anann ("the breasts of Anu") in County Kerry. Other goddesses known to have similar hills are Áine and Grian of County Limerick who, in addition to a tutelary function, also have solar attributes.

Arthurian legend

テンプレート:Further

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'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.[56]

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".テンプレート:Sfn

Modern depictions

See also

References

External links

参考文献

  • Wikipedia：モリガン（最終閲覧日：23-01-26）
    • 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

関連項目

参照

  1. ↑ マイヤー, 2001, p240は中高ドイツ語のmar（夜の亡霊）と古アイルランド語のrígain（女王）と比定している。
  2. ↑ アイルランド語のmór（大きい）+rígain（マイヤー, 2001, page240）。
  3. ↑ Meiche.
  4. ↑ グリーン, 1997, page133
  5. ↑ 5.0 5.1 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
  6. ↑ Ó hÓgáin, 1991
  7. ↑ 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
  8. ↑ Ó hÓgáin, 1991, pp307–309
  9. ↑ 9.0 9.1 Koch, John T. Celtic Culture: A Historical Encyclopedia. ABC-CLIO, 2006. p.1622
  10. ↑ 10.0 10.1 10.2 Lysaght Patricia, Traditions of the Banshee, Miranda Green, Sandra Billington, The Concept of the Goddess, Psychology Press, 1996, pages157–163
  11. ↑ 11.0 11.1 11.2 Maria Tymoczko, The Irish Ulysses, University of California Press, 1994, pages=98–101
  12. ↑ Ó hÓgáin, 1991, pp307–309
  13. ↑ Sjoestedt Marie-Louise, Celtic Gods and Heroes, 18 September 2000, Dover Publications, isbn:978-0-486-41441-6, pages31–32
  14. ↑ 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
  15. ↑ MacKillop, 1998, pp335–336
  16. ↑ 16.0 16.1 16.2 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."
  17. ↑ Ó hÓgáin, 1991, pp307–309
  18. ↑ 18.0 18.1 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
  19. ↑ The Metrical Dindsenchas "Odras" Poem 49
  20. ↑ Ó hÓgáin, 1991, pp307–309
  21. ↑ Ó hÓgáin, 1991, pp307–309
  22. ↑ DIL, 1990, pp467–468
  23. ↑ DIL, 1990, p507
  24. ↑ 24.0 24.1 Jones Celtic Encyclopedia Entry: Morrigan
  25. ↑ 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
  26. ↑ http://www.etymonline.com/index.php?term=nightmare, EtymologyOnline, "nightmare"
  27. ↑ Clark, 1990
  28. ↑ DIL, 1990, pp467–468
  29. ↑ Alexander McBain, An Etymological Dictionary of the Gaelic Language, 1911: mór, ribhinn
  30. ↑ Whitley Stokes, 1891, Notes to "The Second Battle of Moytura", Études Celtiques xii, page128
  31. ↑ DIL, 1990, pp467–468
  32. ↑ 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)
  33. ↑ Epstein, 1998, pp45–51
  34. ↑ DIL, 1990, p372
  35. ↑ Epstein, 1998, pp45–51
  36. ↑ Epstein, 1998, pp45–51
  37. ↑ 37.0 37.1 http://www.ucc.ie/celt/online/G301005/text002.html, Táin Bó Regamna, Corpus of Electronic Texts Edition, page33
  38. ↑ "The Cattle Raid of Regamna", translated by A. H. Leahy, from Heroic Romances of Ireland Vol II, 1906
  39. ↑ テンプレート:Cite book
  40. ↑ テンプレート:Cite book
  41. ↑ The Death of Cú Chulainn.{{{date}}} - via {{{via}}}.
  42. ↑ テンプレート:Cite book
  43. ↑ The Second Battle of Moytura.{{{date}}} - via {{{via}}}.
  44. ↑ 44.0 44.1 テンプレート:Cite book
  45. ↑ テンプレート:Cite book
  46. ↑ "Odras", from The Metrical Dindshenchas Vol 4, translated by E. Gwynn
  47. ↑ テンプレート:Cite book
  48. ↑ W. M. Hennessy, "The Ancient Irish Goddess of War", Revue Celtique 1, 1870–72, pp. 32–37
  49. ↑ Part 49 of The Metrical Dindshenchas.{{{date}}} - via {{{via}}}.
  50. ↑ テンプレート:Cite book
  51. ↑ テンプレート:Cite book
  52. ↑ テンプレート:Cite book
  53. ↑ テンプレート:Cite book
  54. ↑ テンプレート:Cite book
  55. ↑ テンプレート:Cite book
  56. ↑ テンプレート:Cite book
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