Because he came to be regarded as a fish-god, Dagon has been identified with the semi-daemon Odacon, described by Berossus as “having the same complicated form between a fish and a man” as Oannes, the being who first instructed the Mesopotamians in the arts of civilisation.
‘Odacon’ is probably a Graecized corruption of Sumerian ‘Utukku’ rather than Semitic ‘Dagon’. The Utukku were categories of genii of both good and evil aspect, and there appears to have been a benign grouping of these called the ‘seven wise ones’; they wore fish robes, and carried water buckets and spriniders for the purpose of ritual purification. They gave rise to a class of exorcist priests, called Ashipu, who were similarly attired. These were the representatives of the god of wisdom and magic, known to the Sumerians as Enki; to the Babylonians as Ea; later introduced to the Greeks as Oannes, by Berossus. – [1]
NB: 1º Odacon (Babylonian) The fifth Annedotus (Dagon or Oannes), a man-fish who appeared from the deeps of the ocean to teach humanity. In the Babylonian description of the instructors and teachers of early humankind, their fishlike form is connected with their origin in the waters of space -- spiritual beings taking human form and appearing out of the deeps of cosmic ether.
2º The proper Sumerian form of the name is UDUG; Utukku is the Akkadian form. It is common to change /D/ to /t/ and /G/ to /k/ in converting Sumerian into Akkadian.
Dagon < Odacon < Tha-Ki-O-annes > Ta-Kon ó Be Kana-(na)
Ti-lu ma-tim ó Tilu-Kon ó *Taka-lon ó *Tal-| Ki-an = Enki
Tel-Kin-es => Telephino > Delfim.
«Tacão» < *Taka-on < *Taka-lon > *Tahalon > Esp. talone.
«Calcar» < Lat. calcare > Lat. calcan-eu < Tal-Kan ó *Taka-lon
ó Aztec. Talocan > Tlaloc-an.
En la mitología griega los telquines (en idioma griego Τελχινες, ‘difamador’) eran nueve hermanos, mitad marinos, mitad terrestres, con cabeza de perro, la parte inferior del cuerpo en forma de cola de pez o de serpiente y los dedos de las manos palmeados. Eran conocidos como niños-peces hijos de Ponto y de Talasa, y fueron, junto con sus hermanos, los primeros habitantes de la isla de Rodas, que entonces se llamaba Τελχινίς Telquinis en su honor.
(…) This is certain, but the rule of three does not always have to function. In the ancient city of Ekalte (modern Tell Munbāqa) located in the Middle Euphrates region, a few kilometers north of Emar, a small number of documents of the middle age have been found in which, in the onomasticon, the best documented deity is Dagan (also with the spelling dKur, as in neighbouring Emar). In spite of that, the local deity of the city is Bahlaka (dàba-ah-la-kâ). This is a good example to refute ARCHI's arguments, Dagan is the principal deity of the Middle Euphrates region, but does not have to be the head of the various 'local pantheons' of the cities of the region. Dagan could be the 'Lord of Ganana' but there is nothing to substantiate this.-- The God Dagan In Bronze Age Syria, By Lluís Feliu.
In Palestine itself there is clear evidence of the presence of Dagon before the coming of the Philistines. A certain Dagan-takala contributed two letters to the Tell el-Amarna correspondence. - [2]
*Telkino seria assim o nome do altíssimo Enki da ilha de Rodes e quase que seguramente uma variante do gigante Talos de Creta onde aí poderia ter sido também *Taka-lon.
Sendo o deus *Telkino / Dagon um peixe não teria pés e precisaria de um *Taka-lon / *Tahalon para o segurar em pé!
Now strange though it may seem, there is a possibility that the Philistines brought with them from their western home a god whose name was similar to Dagon. We have not found any trace of him in or around Crete: the decipherment of the Minoan tablets may possibly tell us something about this in the future. But the Etruscans, kinsmen of the Philistines, had a myth of a certain Tages, who appeared suddenly from the earth in the guise of a boy, and who, as they related, was their instructor in the arts of soothsaying. This took place 'when an Etruscan named Tarchon was ploughing near Tarquinii'—names which immediately recall the Tarkhu, Tarkon-demos, and similar names of Asia Minor.
| | Figura 4: Tages Boy, Oracle, Voice of the Gods. Appeared from ploughed field. 2 snakes for legs. Festus (sub voce) describes Tages as a 'genii filius, nepos Iouis'. As the Etruscans rejected the letter D, Tages is closely comparable to a name beginning with Dag-; and indeed the -es termination is probably not part of the Etruscan name, but a nominative termination added by the foreign writers who have reported the story. If the Philistines brought such a deity with them in their Syrian home, they might well have identified him with the god Dagon, whom they found there before them. -- . The Philistines, by R.A.S. Macalister, [1913], at sacred-texts.com |
Tarchies < Tariches < Taurish-ish < Kaurishos ó
> Ta®ches > Tages.
O antónimo Dagon-Takala seria então uma redundância.
Em Creta a variante delfínea de *Takaluna poderia ter derivado na variante Bah-Laka da cidade de Emar…e na variante lacunar Ta-Laka de que derivou o nome do mar grego, Ta-Lassa.
Ver: TALASSA (***) & POTOS (***)
Análises de furos no vale (do Erotas) indicam que no Plioceno foi um lago. De acordo com os autores antigos, era pantanoso em tempos clássicos, mas a terra exposta cultivável era muito fértil. Então, como agora, era principalmente usado para árvores de fruto, especialmente azeitona. [[3]]
The Ethnic names are Eth. Λάκων, Λακεδαιμόνιος, Lat. Laco or Eth. Lacon--nis, Eth. Lacedaemonius; fem. Eth. Λάκαινα, Λακωνίς, Eth. Laconis. Adj. Λακωνικός. These names are applied to the whole free population of Laconia, both to the Spartan citizens and to the Perioeci, spoken of below (for authorities, see Clinton, F. H. vol. ii. pp. 405, 406). They are usually derived from a mythical hero, Lacon or Lacedaemon; but some modern writers think that the root LAC is connected with λάκος, λάκκος, lacus, lacuna, and was given originally to the central district from its being deeply sunk between mountains. (Curtius, Peloponnesos, vol. ii. p. 309.) -- [4]
Uma antiga região da Grécia que teria sido parte importante da civilização minóica que os dóricos vieram reclamar, por razões que se suspeita decorrerem de relações dinásticas com os Hititas da Anatólia, foi a Lacónia que deve seguramente o nome à variante lacunar de Dagon.
No vale da Lacónia corria o deus rio Erotas que se supunha nascer no monte Tagetos que afinal seria Tage, uma variante fonética de Dagon.
Mount Taÿgetus (Ταΰγετον, the common forms; Τα̈́γετος, Lucian, Icarom. 19; τὰ Ταΰγετα, Polyaen. 7.49; Taÿgeta, Verg. G. 2.487: the first half of this word is said by Hesychius to signify great). This mountain is the loftiest in Peloponnesus, and extends in an almost unbroken line for the space of 70 miles from Leondari in Arcadia to C. Matapan.
(…) Its principal summit was called Taletum (Ταλετόν) in antiquity: it was sacred to the Sun, and horses and other victims were here sacrificed to this god. (Paus. 3.20.4.) It is now called S. Elias, to whose chapel on the summit an annual pilgrimage is made in the middle of the summer. Its height has been ascertained by the French Commission to be 2409 metres, or 7902 English feet. -- [5]
A esperteza saloia com que os ortodoxos transformaram o culto solar de Hélios no de S. Elias é espantosa na sua ingenuidade e ignorância beata.
Taletum ó Ταλετόν < Tale-Tan, lit. Talos / Telus, a cobra (do céu)!
< *Tala-Kan < Tara-Kan < Kur-Ki-Na.
De *Tala-Kan que teria derivado a semântica de «lago e laguna» …e dos deuses ameríndios Tla-loc e Chac.
Ver: OANES (***)
DAGON E OS DEUSES MANDA CHUVA AMERÍNDIOS
Na mitologia asteca, Tlaloc é o deus da chuva, o senhor do raio, do trovão, do relâmpago, senhor do inferno (Tlalocan). Assim como Quetzalcoalt, Tlaloc era um deus de Teotihuacan, que foi incorporado pelos Astecas quando conquistaram essa cidade. Tlaloc era uma divindade central ao culto agrário.
To appease this god, the Aztec people would offer up human sacrifices; in Tlaloc’s case it was usually children. The priest would however, would collect the tears of these young terrified victims as an additional offering. He would sometimes make them cry more through tortures like pulling out their nails. The tears were seen as rain, so the more they cried the better the season of rainfall. Parents saw the sacrifice of their children as an honor; other children were those taken captive from outside villages. Whichever the case, the important thing was to keep Tlaloc happy. By doing so, they believed they were provided the rains to produce healthy crops. Anyone who died from drowning, dropsy, lightning or anything else associated with water was thought to pass on to a place called Tlacocan, the paradise of fertility in the tallest mountain where Tlaloc lived and clouds were formed.
Mera coincidência ou nem tanto mas também algo mais do que mera analogia Tlaloc era, como Dagon, um deus “central no culto agrário” não apenas dos deuses mas sobretudo pela agricultura dos campos.
Se todos os povos, quer se aceite ou não terem tido relações quase geograficamente impossíveis mas seguramente fatais como foi seguramente o caso da civilização maia que esteve relacionada com a minóica e a asteca com a fenícia, aceitam naturalmente que o deus das tempestades e das chuvas seja também o deus da agricultura por esta ser impossível sem a “água doce” que decorre explicitamente da época das chuvas ou, como no caso do Nilo e outros grandes rios de regiões desérticas, de chuvas ou neves à distância.
A relação do culto destes deuses com sacrifícios humanos andou sempre mais ou menos obscura no ocidente e oriente médio mas foi descaradamente assumidos pelos povos ameríndios, menos nos maias e sobretudo desapiedadamente entre os astecas. O sacrifício de crianças era praticado pelos fenícios ainda à época romana na cidade de Cartago e seria natural que a Dagon de Ugarit também fossem oferecidos crianças e estrangeiros como terá ocorrido também noutras culturas em épocas mais arcaicas. Suspeita-se que Osíris tenha sido inicialmente a mistificação de reais sacrifícios humanos por postejamente ritual sagrado!
No caso filisteu é quase seguro que Sanção teria sido uma vítima estrangeira preparada para ser sacrificada a Dagon na época das chuvas por Dalila, a prostituta sagrada que teria seduzido este herói judeu retirando-lhe a força moral cortando-lhe o orgulho dos caracóis do cabelo e introduzindo-lhe na alma o demónio da culpabilidade judaico-cristã que terá sido muito mais insidiosa por este ser um nazoreno consagrado à vida religiosa desde o ventre de sua mãe porque, de acordo com o livro de Números (6.1-7), três coisas lhes eram proibidas: comer ou beber qualquer produto procedente da uva, cortar os cabelos e tocar em cadáveres. Ora, é bem provável que estes consagrados fossem em tempos arcaicos crianças votadas a serem vítimas sacrificiais.
Figura 5: "The Paradise of Tlaloc" fresco reproduction [Mexico City, Museo Nacional de Antropologia].
Taijn / Tlaloc em Totonac (Mexico) = The name for a group of rain gods, still worshipped & presumed to live in ruins of El Tajin Veracruz.
Thaloque - Tepictoton, Rain and fertility god Aztec.
Tláloc y Chalchiuhtlicue gobernaron las aguas celestes y subterráneas, mientras que los antiguos mayas hablaban del Cauac, el monstruo del cielo y la vieja diosa roja quienes, en presencia de un Bacab negro, derramaron aguas sobre la tierra, como aparece en la página 74 del Códice Dresde.
El Tlalocan era conocido, también, por tener una abundancia de alimentos; era la morada de los que perecieron ahogados o como consecuencia de algún percance relacionado con el agua o los muertos por rayos. El paraíso del Tlalocan era un lugar privilegiado donde, según los Murales de Tepantitla, ubicado en Teotihuacán, se practicaban juegos y deportes, se jugaba, se nadaba y se recitaba poesía. Existían allí también animales y había árboles y vegetación. Laurette Sejourné dice sobre los murales de Tepantitla:
Esta tierna imagen de la Creación está encerrada en un cuadrilátero formado por dos cuerpos de serpientes entrelazados, recubiertos de signos de agua y de cabezas de Tláloc.
Según el antropólogo López Austin, el Tlalocan es un depósito de agua en el que también hay árboles y en el que se encuentra un árbol mítico, el Tamoanchan. (…)
Pero Tláloc y Chalchiuhtlicue no podían regar la tierra solos. Por ello tenían sus “ministros”, llamados tlaloques y que eran quienes viajaban por el mundo y hacían llover. Así, Tláloc fue conocido como el dios de la lluvia y Chalchiuhtlicue como la diosa de las aguas subterráneas, aguas terrenales como manantiales y lagunas. Para la cultura maya, Chac era quien gobernaba las aguas y tenía, a su vez, ayudantes, los chaques. La esposa de Chac para los mayas era Ixchel, quien también era diosa de la luna, de los partos y de la tierra.
(…) En la sierra norte de Puebla, por ejemplo, se sigue hablando del Tlalocan, con su variante lingüística de Talokan. En una comunidad nahua del nororiente de Puebla, un anciano me comentó:
... En los cerros que hay cuevas y se va así el agujero, se va, se va hasta llega uno. Dicen que también es como aquí, también hay muchas... pero ése es Talokan. Ahí salen, dice, que por ejemplo, los tejones, tejones, toda clase de animales, hasta las víboras dicen, pero de eso yo no sé, pero me han contado que ahí en el Talokan esos animales allá están bastante. -- Leyendas del Agua en México, Andrés González Pagés.
Tlaloc era temido, e não apenas adorado, pois também lhe eram atribuídas certas doenças. Xochi-quetzal era sua esposa. Mais tarde tornou-se poderosa divindade no panteão asteca, responsável pela bem-aventuraça no mundo dos mortos (Mictlan). As chuvas que Tlaloc mandava pelos os seus filhos, os Tlaloques, fecundavam os campos, onde o deus Xipe, o deus Cintéotl e o deus Xochipilli, se ocupavam.
É tentador ver na mitologia dos Tlaloques uma sombra dos telquíneos de Rodes que de tanto terem percorrido o mar Egeu para o civilizarem podem ter-se perdido no mar mediterrânico, ter ido até às Canárias e daqui até às Caraíbas e ao México. Por outro lado, se Tlalocan tinha a variante linguística de Talokan, é possível que fosse *Taloco fosse o nome que Tlaloc teve em Creta, ou seja, Talos.
The name is thought to be derived from the Nahuatl word tlālli "earth", and its meaning has been interpreted as "path beneath the earth", "long cave" or "he who is made of earth".
Do mesmo modo é uma tentação insuportável evitar cair em “falso cognato” admitindo que tlālli deriva de expressão hurrita comum com a latina Tellus ou com Hera Teleia.
CHAC
Chaac o Chaak fue una importante deidad del Panteón maya, asociada al agua y sobre todo a la lluvia. Su equivalente centromexicano es Tláloc y su equivalente zapoteca es Pitao Cocijo.
Un peuple apparenté aux Mayas, les Huaxtèques (teenek), avait une conception cyclique de la circulation de l'eau. Les divinités de la foudre jeunes et viriles qui dominaient le ciel pendant la saison des pluies se transformaient en vieillards décrépits, habitant les mondes terrestres et souterrains ('Grand-père' Mamlab) pendant la saison sèche ; dans l'océan, les vieillards se ressourçaient à nouveau.
Chac was also apparently associated with the wind god Kukulcan. Some debate persists as to whether or not Kukulcan was just a variation of Chac.
Classical depictions of Chac show him with cat-like whiskers, a reptilian snout, and he's often fishing. Postclassical depictions show Chac less reptilian and more human. When more reptilian, Chac has fangs; when more human, Chac may appear toothless. Like some other Maya gods, Chac could also be represented as four gods, the chacs — one for each cardinal direction. Chac usually holds a serpentine axe to represent lightning and thunder and tears coming from his eyes
| | Figura 6: Deus maia Chac. En ocasiones se le representa como cuatro dioses separados según los puntos cardinales: Chac Xib Chaac (Chaac Rojo del Este), Sac Xib Chaac (Chaac blanco del Norte) Ek Xib Chaac (Chaac negro del Oeste) y Kan Xib Chaac (Chaac amarillo del Sur). Representado comúnmente como un hombre viejo con una apariencia que asimila a un anfibio o reptil, su característica nariz larga y curva, cargando un hacha que representa el trueno o rayo. Ha sido asociado con la rana o sapo. |
Pitao Cocijo fue la divinidad zapoteca precolombina de la lluvia. Es una deidad homóloga a Chaac entre los mayas; Tláloc entre los teotihuacanos y nahuas; y Dzahui entre los mixtecos. En el sitio arqueológico de Lambityeco en Oaxaca, los bustos de estuco de Cocijo llevan una vasija derramando agua en una mano y rayos en la otra. Durante el periodo clásico el jaguar se asociaba, por lo menos en parte, con el dios Cocijo.
In the Zapotec language, the word cocijo means "lightning", as well as referring to the deity.
As payment for bringing rain Cocijo frequently received human sacrifice, mostly in the form of children but also, less frequently, adults.
Dzahui, Dzavui ([ʣawi]) o Savi ([savi]) es el nombre que recibe el espíritu de la lluvia entre los mixtecos.
Chaac / Chaak < Ant. Maia Cauac ó Côa.
Teshup > Tshuwi < Te-Chu-ki > Dzahui, Dzavui ([ʣawi]) > Chavi
> Savi > (Te)-Chaki > Chaak < Cauac
< *Gawaco < Gau-aco > Gaudi > Gôa ó Côa.
Other fragments of Berossos tell us that Oannes was followed by similar beings, who appeared from time to time under certain of the antediluvian kings. There were in all seven, the second and probably the following four being called Annedotos, and the last being called Odakon (᾽Ωδάκων or Ὀδάκων). The last resembles 'Dagon' in outward form: but the elaborate discussion of Hrozný has shown that the comparison between the two cannot stand: that the -ων of Ὠδάκων is a mere termination: that the names Oannes and Odakon (not however Annedotos, so far as has yet been discovered) have their prototypes in Sumerian, and cannot be equated to the Babylonian and Assyrian Dagan. The sole evidence for the fish-form of Dagan therefore disappears. The statements of Damascius (de Principiis, c. 125) about a Babylonian divine pair, Δάχος and Δαχή add nothing to the problem: as Rev. P. Boylan and Mr. Alton have both pointed out to me, the D is a mistake for an A in both cases, and the beings referred to are evidently Lahmu and Lahamu.
That Dagān and the pre-Philistine Dagon of Palestine are one and the same being can scarcely be questioned. Hrozný (op. cit. p. 103) points out that the difference of the vowel is no difficulty, especially as the name appears once in Assyrian as an element in a proper name in the form Dagūna. But we may perhaps ask if the post-Philistine deity was identical with the pre-Philistine god, and whether there may not have been a conflation analogous to that which has taken place between Britomartis and Atargatis.
(…) Now strange though it may seem, there is a possibility that the Philistines brought with them from their western home a god whose name was similar to Dagon. We have not found any trace of him in or around Crete: the decipherment of the Minoan tablets may possibly tell us something about this in the future. But the Etruscans, kinsmen of the Philistines, had a myth of a certain Tages, who appeared suddenly from the earth in the guise of a boy, and who, as they related, was their instructor in the arts of soothsaying. This took place 'when an Etruscan named Tarchon was ploughing near Tarquinii' — names which immediately recall the Tarkhu, Tarkon-demos, and similar names of Asia Minor. Festus (sub voce) describes Tages as a 'genii filius, nepos Iouis'. As the Etruscans rejected the letter D, Tages is closely comparable to a name beginning with Dag-; and indeed the -es termination is probably not part of the Etruscan name, but a nominative termination added by the foreign writers who have reported the story. If the Philistines brought such a deity with them in their Syrian home, they might well have identified him with the god Dagon, whom they found there before them.
It is difficult otherwise to explain how Dagān, whose worship seems to have been on the whole of secondary importance, should have acquired such supreme importance among the foreigners.
But after all, the Canaanite Dagon and the hypothetical Philistine Dag- may have been one—the latter having been borrowed by the 'proto-Philistines', as we may for convenience call them, at some remote period. The intercourse which led to the adoption of clay tablets as writing materials by the Cretans at the beginning of the middle Minoan period, and to the adoption of certain details of legal procedure (if there be any value in the conjectures given in this book regarding the Phaestos disk)—may well have led to the borrowing of the god of one nation by the other.
The Etymologicon Magnum calls Dagon — or rather Βη-τάγων, substituting the place Beth-Dagon for the name of the god — ὁ Κρόνος ὑπὸ Φοινίκων. - [6]
DAGON E O CÃO
As an example of false cognates, the word for "dog" in the Australian Aboriginal language Mbabaram happens to be dog, although there is no common ancestor or other connection between that language and English (the Mbabaram word evolved regularly from a protolinguistic form *gudaga). (…)
Mbabaram is famous in linguistic circles for a striking coincidence in its vocabulary. When Dixon finally managed to meet Bennett, he began his study of the language by eliciting a few basic nouns; among the first of these was the word for "dog". Bennett supplied the Mbabaram translation, dog. Dixon suspected that Bennett hadn't understood the question, or that Bennett's knowledge of Mbabaram had been tainted by decades of using English. But it turned out that the Mbabaram word for "dog" really is dog, pronounced almost identically to the English word (compare true cognates such as Yidiny gudaga, Dyirbal guda, Djabugay gurraa and Guugu Yimidhirr gudaa, for example). The similarity is a complete coincidence: there is no discernible relationship between English and Mbabaram (???).This and other false cognates are often cited as a caution against deciding that languages are related based on a small number of comparisons.
É por estas e por outras que os estudos etimológicos tendem a ser exaustivos e cansativos! A sorte dos académicos adeptos dos falsos cognatos até prova exaustiva em contrário é que "Le mbabaram est une langue aborigène d'Australie, aujourd'hui éteinte. Le dernier locuteur de naissance du mbabaram, Albert Bennett, est mort en 1972."
Mbabaram dog < dauga < udagag < Yidiny gudaga < Guugu Yimidhirr gudaa < Dyirbal guda > Djabugay gurraa.
Antes de se extinguir este povo não terá tido tempo de aprender com os ingleses a modelar o seu termo ao inglês por mera emulação cultural? Pelos vistos os Mbabaram conhecem melhor a origem do seu termos que os ingleses o deles!
Dog = O. E. docga, a late, rare word used of a powerful breed of canine. It forced out O. E. hund (the general Germanic and IE word; see canine) by 16c. and subsequently was picked up in many continental languages (cf. Fr. dogue (16c.), Dan. dogge), but the origin remains one of the great mysteries of English etymology.
Como é que os ingleses podem ter a coragem inaudita de considerar como falso cognato um termo de que os ingleses nem sequer sabem a origem? Quem garante aos ingleses que o povo arcaico que levou o cão para a Austrália não foi o mesmo povo famoiro que chegou às ilhas britânicas muito antes de qualquer povo germânico?
Ver: FAMOIROS (***)
A verdade é que muito possivelmente estamos no domínio do deus Dagon que sendo saturnino como Odin teve o cão como animal de estimação e o lobo de Apolo Liceu como possível veiculo de transporte das almas.
Dag-da was the Celtic equivalent of Cronus. Also called Cian. => Dian Cecht.
Nem por mero acaso, os telquinos tinham cabeça de cão! Dagon / Dakon é facilmente Tha-Cão que com alguma confusão acabou nas ilhas de Avalon como Dago / Dog de que O. E. docga seria uma mera atrapalhação de quem recebeu o termo de iletrados famoiros e sabia que Dag-da / Cian / Dian Cecht seriam nomes celtas deste deus do cão!
Engl. «Dog» < *dog-ca < O. E. docga < Doki-ga < *Dagyka < Dag-da.
Dagon < Dag-(da / Ci)-an ó Dian | Cecht < Ki-kiat
=> Dakika > *Dagyka.
Embora os gregos e romanos normalmente desprezassem deuses com cabeça de animais do Egipto como bizarra e primitiva (Anubis era conhecido por ser chamado ironicamente pelos gregos de "Barker"), Anubis era associado às vezes com Sirius no céu, e Cereberus na Hades. Em seus diálogos (por exemplo, República 399e, 592.o), Platão faz Sócrates dizer, "pelo cão" (kai me ton kuna), "pelo cão do Egito", "pelo cão, o deus dos egípcios" (Górgias, 482b), para dar ênfase.[7]
Canopus / Canobus < Ka-Anupis > Ka-nuw-is > Kanu-is > Lat. Canis
> Grec. Kuna > Kyn-
O cão era o animal de estimação e psicopompo dos deuses cinegéticos. Artemisa e Apolo, como se verá adiante, eram na época helenista identificados com os antigos locais de culto de Dagon como Marnas de Ascalão. Dagon e Shala são representados na região síria da época do bronze como deuses cinegéticos por serem representados transportando aljavas de setas.
Ora, embora seja comum a tentação de relacionar o termo Dagon com Dragon, já que a mera sincope do «erre» poderia permitir derivar este daquele termo, a verdade é que várias outras fontes insistem no carácter particular do termo dagon que costumam correlacionar com um termo semita para «semente de trigo». Aliás, sendo o dragão um animal marítimo e simbólico de Enki faria sentido que fosse adorado como animal totémico de Creta!
[1] Dagon Rising, 3. Dagon: The Material Basis, by STARRY WISDOM.
[2] The Philistines, by R.A.S. Macalister.
[3] Analysis of bore holes in the valley indicate that in the Pliocene it was a lake. In classical times, according to the ancient authors, it was swampy, but the cultivatable land exposed was very fertile. Then, as now, it was used mainly for fruit trees, especially olive.
[4] Dictionary of Greek and Roman Geography, illustrated by numerous engravings on wood. William Smith, LLD. London.
[5] Dictionary of Greek and Roman Geography, illustrated by numerous engravings on wood. William Smith, LLD. London.
[6] The Philistines, by R.A.S. Macalister.
[7] Although the Greeks and Romans typically scorned Egypt's animal-headed gods as bizarre and primitive (Anubis was known to be mockingly called "Barker" by the Greeks), Anubis was sometimes associated with Sirius in the heavens, and Cerberus in Hades. In his dialogues (e.g. Republic 399e, 592a), Plato has Socrates utter, "by the dog" (kai me ton kuna), "by the dog of Egypt", "by the dog, the god of the Egyptians" (Gorgias, 482b), for emphasis.
Esses estudos sobre essa entidade era até interessante, mas já tão forçando demais a semântica.
ResponderEliminarSer exaustivo num tema não é necessariamente forçar. A intensão pelo menos não foi essa mas demonstrar que Dagon foi um teónimo hegemónico no 3 milénio antes de Cristo.
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