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'''ケルヌンノス'''（Cernunnos または Kernunnos）は、ケルト神話の狩猟の神にして冥府神。獣王・動物王であったと推定されている。また、多産と豊作に関係があったと考えられている。
In [[Ancient Celtic religion|ancient Celtic]] and [[Gallo-Roman religion]], '''Cernunnos''' or '''Carnonos''' was a god depicted with antlers, seated cross-legged, and is associated with [[stag]]s, [[horned serpent]]s, [[dog]]s and [[bull]]s. He is usually shown holding or wearing a [[torc]] and sometimes holding a bag of coins (or grain) and a [[cornucopia]].<ref>Green, Miranda, ''Celtic Art, Reading the Messages'', p. 147, 1996, The Everyman Art Library, {{ISBN|0-297-83365-0}}</ref> Believed to have originally been a [[Celts|Celtic]] god, there are more than fifty depictions and inscriptions referring to him, mainly in the north-eastern region of [[Gaul]]. Cernunnos is also associated with the Wiccan [[Horned God]] in the modern religious tradition of [[Wicca]], via the discredited [[Witch-cult hypothesis]].
==Name and etymology==
In [[Gaulish]], the name Cernunnos is rooted in the word ''karnon'' which means "horn" or "antler". Karnon is cognate with Latin ''cornu'' and Germanic ''*hurnaz'', ultimately from [[Proto-Indo-European language|Proto-Indo-European]] ''{{PIE|[[:wikt:Reconstruction:Proto-Indo-European/ḱerh₂-|*k̑r̥no-]]}}''.<ref>[[Pokorny (1959)]] "k̑er-, k̑erə-; k̑rā-, k̑erei-, k̑ereu"[http://www.utexas.edu/cola/centers/lrc/ielex/X/P0929.html] {{Webarchive|url=https://web.archive.org/web/20140307155522/http://www.utexas.edu/cola/centers/lrc/ielex/X/P0929.html |date=2014-03-07 }}</ref>
The etymon ''karn-'' "horn" appears in both [[Gaulish language|Gaulish]] and [[Galatian language|Galatian]] branches of [[Continental Celtic]]. [[Hesychius of Alexandria]] glosses the Galatian word ''karnon'' (κάρνον) as "Gallic trumpet", that is, the Celtic military horn listed as the [[carnyx]] (κάρνυξ) by [[Eustathius of Thessalonica]], who notes the instrument's animal-shaped bell.<ref>Delamarre; Greek text and English translation of the passage from Eustathius' [[Homeric epics|Homeric]] [[commentary (philology)|commentaries]] given by Edward Wigan, "Account of a Collection of Roman Gold Coins", ''Numismatic Chronicle'' 5 (1865), p. 11 [https://books.google.com/books?id=0VwUAAAAYAAJ&pg=PA11&dq=carnyx+Eustathius&hl=en&ei=yEPDTMPmA4SfnAf__a3UCQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CCsQ6AEwAQ#v=onepage&q=carnyx%20Eustathius&f=false online.]</ref> The root also appears in the names of [[List of Celtic tribes|Celtic polities]], most prominent among them the [[Carnutes]], meaning something like "the Horned Ones",<ref>Also ''[[Carni]]'' and ''[[Carnonacae]]''.</ref> and in several [[personal name]]s found in inscriptions.<ref>Such as ''Carnarus'', ''Carnatus'', ''Carneolus'', ''Carnius'', and ''Carnicus''. Altay Coşkun and Jürgen Zeidler, {{"'}}Cover Names' and Nomenclature in Late Roman Gaul: The Evidence of the Bordelaise Poet Ausonius" (2003), p. 33.</ref>
The [[Proto-Celtic]] form of the theonym is reconstructed as *''Carno-on-os''. The [[augmentative]] ''-on-'' is characteristic of theonyms, as in [[Maponos]], [[Epona]], [[Matronae]], and [[Sirona]].<ref>Delamarre, citing M. Lejeune, ''Lepontica'' (Paris 1971), p. 325.</ref> Maier (2010) states that the etymology of ''Cernunnos'' is unclear, but seems to be rooted in the Celtic word for "horn" or "antler" (as in ''Carnonos'').<ref name="Maier">Bernard Maier, [https://books.google.com/books?id=7AvdTqwucfwC&pg=PA69&dq=%22the+etymology+of+whose+name+is+unclear%22&hl=en&ei=2E3ETPjlFcWOnwfrmpHZCQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CC0Q6AEwAA#v=onepage&q=%22the%20etymology%20of%20whose%20name%20is%20unclear%22&f=false ''Dictionary of Celtic Religion and Culture''] (Alfred Kröner, 1994; Boydell, 2000), p. 69.</ref>
"Cernunnos" is believed by some Celticists to be an obscure epithet of a better attested Gaulish deity; perhaps the god described in the [[interpretatio Romana]] as [[Mercury (mythology)|Mercury]] or [[Dis Pater]],<ref name="Anne Ross 1967"/> which are considered to share Cernunnos's [[psychopomp]] or [[chthonic]] associations. The name has only appeared once with an image, when it was inscribed on the ''[[Pillar of the Boatmen|Nautae Parisiaci]]'' (the sailors of the [[Parisii (Gaul)|Parisii]], who were a tribe of [[Gauls]]).<ref name=Breviary2005>{{cite book|title=Celtic Culture: A Historical Encyclopedia|last1=Breviary|first1=A.|editor1-last=Kock|editor1-first=John T.|publisher=ABC-CLIO|volume=1|edition=|year=2005|chapter=Celticism|pages=396|isbn=978-1851094400|url={{Google books|plainurl=yes|id=f899xH_quaMC|page=396}}}}</ref> Otherwise, variations of the name Cernunnos has also been found in a Celtic inscription written in [[Greek alphabet|Greek characters]] at [[Montagnac, Hérault|Montagnac]], [[Hérault]] (as καρνονου, ''karnonou'', in the [[dative case]]).<ref>Xavier Delamarre, ''Dictionnaire de la langue gauloise'' (Éditions Errance, 2003), pp. 106–107.</ref> A [[Vulgar Latin|Gallo-Latin]] [[adjective]] ''carnuātus'', "horned", is also found.<ref>Equivalent to Latin ''cornutus'', "horned"; Delamarre, citing J. Vendryes, ''Revue Celtique'' 42 (1925) 221–222.</ref>
==Epigraphic evidence==
Due to the lack of surviving Gaulish literature regarding mythologies about Cernunnos, stories with various possible epithets he might have had, or information regarding religious practices and followers, his overall significance in Gaulish religious traditions is unknown. Interpretations of his role within Gaulish culture vary from seeing him as a god of animals, nature and fertility to a god of travel, commerce and bi-directionality.<ref>{{cite book |last=Green |first=Miranda |title=Animals in Celtic Life and Myth |pages=227–8 |year=1992 |publisher=Routledge}} https://ceisiwrserith.com/therest/Cernunnos/cernunnospaper.htm</ref> The only evidence that has survived are inscriptions found on various artifacts.
The ''[[Pillar of the Boatmen|Nautae Parisiaci]]'' monument was probably constructed by Gaulish sailors in 14 CE.<ref>Based on the inscription (''[[Corpus Inscriptionum Latinarum|CIL]]'' XIII. 03026), on the accession of the [[Roman emperors|emperor]] [[Tiberius]].</ref> It was discovered in 1710 within the foundations of the [[Notre-Dame de Paris|cathedral of Notre-Dame de Paris]], site of ancient [[Lutetia]], the ''[[civitas]]'' [[Capital (political)|capital]] of the [[Celts|Celtic]] [[Parisii (France)|Parisii]]. It is now displayed in the [[Musée National du Moyen Age]] in [[Paris]].<ref name="A. Kingsley Porter 1934 p. 227">A. Kingsley Porter, "A Sculpture at Tandragee," ''Burlington Magazine'' 65 (1934), p. 227, pointing out the relative maturation of the antlers.</ref> The distinctive stone pillar is an important monument of [[Gallo-Roman religion]]. Its [[low relief]]s depict and label by name several [[Religion in ancient Rome|Roman deities]] such as [[Jupiter (mythology)|Jupiter]], [[Vulcan (mythology)|Vulcan]], and [[Castor (mythology)|Castor]] and [[Pollux (mythology)|Pollux]], along with Gallic deities such as [[Esus]], [[Smertrios]], and [[Tarvos Trigaranus]]. The name ''Cernunnos'' can be read clearly on 18th century drawings of the inscriptions, but the initial letter has been obscured since, so that today only a reading "''[_]ernunnos"'' can be verified.<ref>Phyllis Fray Bober, ''Cernunnos: Origin and Transformation of a Celtic Divinity'',
American Journal of Archaeology, Vol. 55, No. 1 (Jan., 1951), pp. 13-51
https://www.jstor.org/stable/501179</ref>
Additional evidence is given by one inscription on a metal plaque from [[Steinsel-Rëlent]] in [[Luxembourg]], in the territory of the Celtic [[Treveri]]. This inscription<ref>AE 1987, 0772 = AE 1989, 00542.</ref> read ''Deo Ceruninco'', "to the God Cerunincos", assumed to be the same deity.{{Citation needed|date=October 2010}} The Gaulish inscription from Montagnac<ref>RIG 1, number G-224.</ref> reads αλλετ[ει]νος καρνονου αλ[ι]σο[ντ]εας (''Alletinos [dedicated this] to Carnonos of Alisontea''), with the last word possibly a place name based on ''Alisia'', "[[sorbus|service-tree]]" or "rock" (compare [[Alesia (city)|Alesia]], Gaulish ''Alisiia'').<ref>Delamarre, ''Dictionnaire'' pp. 38–39. See also Pierre-Yves Lambert, ''La langue gauloise'' (Éditions Errance, 2003), pp. 53 and 58.</ref>
==Iconography==
[[File:Cernunnos.jpg|thumb|Cernunnos on the [[Pillar of the Boatmen]], from the [[Musée national du Moyen Âge]] (Museum of the Middle Ages), in [[Paris]], [[France]].]]
On the [[Pillar of the Boatmen]], we find an image depicted with stag's antlers, both having [[torc]]s hanging from them with the inscription of ''[C]ernunnos'' with it. The lower part of the relief is lost, but the dimensions suggest that the god was sitting cross-legged, in the depiction traditionally called "[[Gautama Buddha|Buddhic]] posture",<ref>Blázquez Martínez, J. M. (1957). ''Una réplica desconocida al Cernunnos de Val Camonica: el Cernunnos de Numancia''. Revue d'Études Ligures, 23, fasc. 3-4, 1957, pp. 294-298.</ref> providing a direct parallel to the antlered figure on the [[Gundestrup cauldron]].<ref>{{Cite book|url=https://books.google.com/books?id=m8-IAgAAQBAJ&q=Iconography+of+cernunnos+Gundestrup+cauldron&pg=PA89|title=Symbol and Image in Celtic Religious Art|last=Green|first=Miranda|date=2003-10-03|publisher=Routledge|isbn=9781134893942|language=en}}</ref>
Iconography associated with Cernunnos is often portrayed with a [[stag]] and the [[ram-horned serpent]]. Less frequently, there are [[bull]]s (at [[Rheims]]), [[dog]]s and [[rat]]s.<ref>{{Cite book|url=https://books.google.com/books?id=VZkTDQAAQBAJ&q=Iconography+of+cernunnos&pg=PT148|title=Gods of the Celts|last=Green|first=Miranda|date=2011-09-30|publisher=The History Press|isbn=9780752468112|language=en}}</ref> Because of the image of him on the Gundestrup Cauldron, some scholars describe Cernunnos as the [[Lord of the Animals]] or the Lord of Wild Things, and Miranda Green describes him as a "peaceful god of nature and fruitfulness"<ref>Green, Miranda (1992) ''Animals in Celtic Life and Myth'', p. 228.</ref> who seems to be seated in a manner that suggests traditional shamans who were often depicted surrounded by animals.<ref>{{Cite book|title=Caesar's Druids: story of an ancient priesthood|last=Aldhouse-Green|first=Miranda J.|publisher=Yale University Press|year=2010|isbn=9780300165883|location=New Haven|pages=86|oclc=808346501}}</ref> Other academics such as Ceisiwr Serith describes Cernunnos as a god of bi-directionality and mediator between opposites, seeing the animal symbolism in the artwork reflecting this idea.<ref>{{Cite journal|last=Fickett-Wilbar|first=David|date=2003|title=Cernunnos: Looking a Different Way|journal=Proceedings of the Harvard Celtic Colloquium|volume=23|pages=80–111|issn=1545-0155|jstor=25660728}}</ref>
The ''Pilier des nautes'' links him with sailors and with commerce, suggesting that he was also associated with material wealth as does the coin pouch from the Cernunnos of Rheims (Marne, Champagne, France)—in antiquity, Durocortorum, the ''civitas'' capital of the [[Remi]] tribe—and the stag vomiting coins from Niedercorn-Turbelslach (Luxembourg) in the lands of the [[Treveri]]. The god may have symbolized the fecundity of the [[Red Deer#Distribution and habitat|stag-inhabited forest]].
Other examples of Cernunnos imagery include a [[petroglyph]] in [[Rock Drawings in Valcamonica|Val Camonica]] in [[Cisalpine Gaul]].<ref name=Breviary2005/><ref name=Webster/> The antlered human figure has been dated as early as the 7th century BCE or as late as the 4th.<ref name=Webster>Webster, "Creolizing the Roman Provinces," p. 221, especially note 103.</ref> Two goddesses with antlers appear at [[Besançon]] and [[Clermont-Ferrand]], France. An antlered god appears on a relief in [[Cirencester]], Britain dated to Roman times and appears depicted on a coin from [[Petersfield]], Hampshire.<ref name=Breviary2005/> An antlered child appears on a relief from [[Vendeuvres]], flanked by serpents and holding a purse and a torc.<ref>Anne Ross, "Chain Symbolism in Pagan Celtic Religion," ''Speculum'' 34 (1959), p. 42.</ref> The best known image appears on the [[Gundestrup cauldron]] found on [[Jutland]], dating to the 1st century BCE, thought to depict Celtic subject matter though usually regarded as of Thracian workmanship.
Among the [[Celtiberians]], horned or antlered figures of the Cernunnos type include a "[[Janus]]-like" god from [[Candelario]] ([[Salamanca]]) with two faces and two small horns; a horned god from the hills of [[Ríotinto]] ([[Huelva]]); and a possible representation of the deity Vestius Aloniecus near his altars in [[Lourizán]] ([[Pontevedra]]). The horns are taken to represent "aggressive power, genetic vigor and fecundity."<ref>Francisco Marco Simón, "Religion and Religious Practices of the Ancient Celts of the Iberian Peninsula," ''e-Keltoi: Journal of Interdisciplinary Celtic Studies'' 6 (2005), p. 310.</ref>
Divine representations of the Cernunnos type are exceptions to the often-expressed view that the Celts only began to picture their gods in human form after the [[Gallic Wars|Roman conquest of Gaul]].<ref>Webster, "Creolizing the Roman Provinces," p. 221.</ref>
The Celtic "horned god", while well attested in iconography, cannot be identified in description of Celtic religion in [[Roman ethnography]] and does not appear to have been given any ''[[interpretatio romana]]'', perhaps due to being too distinctive to be translatable into the Roman pantheon.<ref>Jane Webster, "Creolizing the Roman Provinces," ''American Journal of Archaeology'' 105 (2001), p. 222; distinctiveness of Cernunnos also in William Van Andringa, "Religions and the Integration of Cities in the Empire in the Second Century AD: The Creation of a Common Religious Language," in ''A Companion to Roman Religion'' (Blackwell, 2007), pp. 87–88.</ref>
While Cernunnos was never assimilated, scholars have sometimes compared him functionally to Greek and Roman divine figures such as [[Mercury (god)|Mercury]],<ref>David M. Robinson and Elizabeth Pierce Belgen, "Archaeological Notes and Discussions," ''American Journal of Archaeology'' 41 (1937), p. 132.</ref> [[Actaeon]], specialized forms of [[Jupiter (mythology)|Jupiter]], and [[Dis Pater]], the latter of whom [[Julius Caesar]] said was considered the ancestor of the Gauls.<ref>Phyllis Fray Bober, "Cernunnos: Origin and Transformation of a Celtic Divinity," ''American Journal of Archaeology'' 55 (1951), p. 15ff.</ref>
==Possible reflexes in Insular Celtic==
There have been attempts to find the ''cern'' root in the name of [[Conall Cernach]], the foster brother of the Irish hero [[Cuchulainn]]<ref>Porter, ''A Sculpture at Tandragee'', p. 227.</ref> in the [[Ulster Cycle]]. In this line of interpretation, ''Cernach'' is taken as an epithet with a wide semantic field—"angular; victorious; prominent," though there is little evidence that the figures of Conall and Cernunnos are related.<ref>John Koch. (2006) Cernunnos [in] ''Celtic Culture: A Historical Encyclopedia'', p. 396. ABC-Clio.</ref>
A brief passage involving Conall in an eighth-century story entitled ''Táin Bó Fraích'' ("The Cattle Raid on Fraech") has been taken as evidence that Conall bore attributes of a "master of beasts."<ref name="Anne Ross 1967">Anne Ross. (1967, 1996). ''Pagan Celtic Britain: Studies in Iconography and Tradition''. Academy Chicago Publishers.</ref> In this passage Conall Cernach is portrayed as a hero and mighty warrior who assists the protagonist Fraech in rescuing his wife and son, and reclaiming his cattle. The fort that Conall must penetrate is guarded by a mighty serpent. The supposed anti-climax of this tale is when the fearsome serpent, instead of attacking Conall, darts to Conall's waist and girdles him as a belt. Rather than killing the serpent, Conall allows it to live, and then proceeds to attack and rob the fort of its great treasures the serpent previously protected.
The figure of Conall Cernach is not associated with animals or forestry elsewhere; and the epithet "Cernach" has historically been explained as a description of Conall's impenetrable "horn-like" skin which protected him from injury.
==Possible connection to Saint Ciarán==
[[File:God of Etang sur Arroux possible depiction of Cernunnos.jpg|thumb|God of [[Etang-sur-Arroux]], a possible depiction of Cernunnos. He wears a [[torc]] at the neck and on the chest. Two [[snakes]] with ram heads encircle him at the waist. Two cavities at the top of his head are probably designed to receive [[deer]] antlers. Two small human faces at the back of his head indicate that he is [[polycephaly|tricephalic]]. [[Musée d'Archéologie Nationale]] (National Archaeological Museum), in [[France]].]]
[[File:Cernunnos - Parco di Naquane R 70 - Capo di Ponte (Foto Luca Giarelli).jpg|thumb|Rock carving of an antlered figure in the [[rock drawings in Valcamonica|National park of Naquane]], [[Italy]].<ref name=cernunnos>Umberto Sansoni-Silvana Gavaldo, ''L'arte rupestre del Pià d'Ort: la vicenda di un santuario preistorico alpino'', p. 156; {{cite web|url=http://www.voli.bs.it/Itinera/02/senza_itinerario/piancogno/des_piancogno.html|title=Ausilio Priuli, ''Piancogno'' su "Itinera"|access-date=2 April 2009|language=it|url-status=dead|archive-url=https://web.archive.org/web/20060506110833/http://www.voli.bs.it/itinera/02/senza_itinerario/piancogno/des_piancogno.html|archive-date=6 May 2006}}.</ref>]]
Some see the qualities of Cernunnos subsumed into the ''life'' of [[Ciarán of Saigir|Saint Ciarán of Saighir]], one of the [[Twelve Apostles of Ireland]]. When he was building his first tiny cell, as his [[hagiography]] goes, his first disciple and monk was a boar that had been rendered gentle by God. This was followed by a fox, a badger, a wolf and a stag.<ref>{{cite book| last = Mac Cana| first = Proinsias| title = Celtic Mythology| orig-year = 1970| year = 1973| publisher = The Hamlyn Publishing Group Limited| location = London| isbn = 0-600-00647-6| pages = [https://archive.org/details/celticmythology00macc/page/47 47–8]| url-access = registration| url = https://archive.org/details/celticmythology00macc/page/47}}</ref>
==Neopaganism and Wicca==
Within [[Neopaganism]], specifically the [[Wiccan]] tradition, The [[Horned God]] is a deity that is believed to be the consort of the [[Great Goddess]] and syncretizes various horned or antlered gods from various cultures. The name Cernunnos became associated with the Wiccan Horned God through the adoption of the writings of Margaret Murray, an Egyptologist and folklorist of the early 20th century. Murray, through her [[Witch-cult hypothesis]], believed that the various horned deities found in Europe were expressions of a "proto-horned god" and in 1931 published her theory in "The God of the Witches". Her work was considered highly controversial at the time, but was adopted by Gerald Gardner in his development of the religious movement of Wicca.<ref>{{Cite web|url=https://thenewinquiry.com/blog/forced-into-the-fringe-margaret-murrays-witch-cult-hypothesis/|title=Forced into the Fringe: Margaret Murray's Witch-Cult Hypothesis|date=21 April 2017}}</ref>
Within the Wiccan tradition, The Horned God reflects the seasons of the year in an annual cycle of life, death and rebirth and his imagery is a blend of the Gaulish god Cernunnos, the Greek god [[Pan (mythology)|Pan]], The [[Green Man]] motif, and various other horned spirit imagery.<ref>Farrar, Stewart & Janet, ''Eight Sabbats for Witches''</ref><ref>''The Rebirth of Witchcraft'', Doreen Valiente, page 52-53</ref>
==In popular culture==
*Cernunnos is featured in both [[Marvel Comics]] and [[DC Comics]] as a member of the Celtic pantheon.
*Cernunnos is a playable hunter as the second of the Celtic gods to arrive in [[Smite (video game)|Smite]].
*In the french production [[Black Spot (TV series)|Black Spot]] Cernunnos is referred to frequently as the woodsman.
==See also==
* [[Abbots Bromley Horn Dance]]
* [[Celtic polytheism]]
* [[Celtic Reconstructionist Paganism]]
* [[Green Man]]
* [[Herne the Hunter]]
* [[Horned God]]
==References==
* ''[[Corpus Inscriptionum Latinarum]]'' (CIL) volume 13, number 03026
* Delmarre, Xavier (2003). ''Dictionnaire de la langue gauloise'' (2nd ed.). Paris: Editions Errance. {{ISBN|2-87772-237-6}}.
* Lejeune, Michel (1995). ''Recueil des inscriptions gauloises'' (RIG) volume 1, ''Textes gallo-grecs''. Paris: Editions du CNRS.
* Nussbaum, Alan J. (1986). ''Head and Horn in Indo-European''. Berlin, New York: Walter de Gruyter. {{ISBN|3-11-010449-0}}.
* Porkorny, Julius (1959). ''Indogermanisches etymologisches Wörterbuch''. Berlin: Franke Verlag.
==Notes==
<references />
==External links==
* [http://www.shadowdrake.com/celtic/gundestrup.html "Is the Gundestrup Cauldron an Authentic Celtic Artifact?"]: A possibly ancient depiction of the Horned God
{{Celtic mythology topics}}
== 概要 ==
