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The Dagda (also Daghda, Daghdha, Dagdae, or Dagda Mór), usually written with the definite article, is one of the most important gods in Irish-Celtic mythology. He appears as a multi-talented warrior-leader of the Tuatha Dé Dannan, invaders of ancient Ireland who win a battle against the resident Fir Bolg. Another battle follows, this time against the seafaring Fomorians, and again the Tuatha Dé Dannan are victorious. It is the Fomorians who set the Dagda his famous challenge of eating a huge amount of porridge from his own magical cauldron. With his mighty club, inexhaustible cauldron, and great talent playing the harp, the Dagda was a universal god in Irish mythology considered to dwell in many places, including at Newgrange. As his warrior character, the Dagda is killed by Caitlín, queen of the Fomorians.
Dagda means the 'good god' and the name often appears with a variety of spellings. The sense of 'good' in this context is 'many-skilled' as the Dagda was considered a master craftsman, warrior, magician and ruler. The god may also be referred to as Eochaid Ollathair, meaning 'father of all' or 'mighty father', Ruad Rofhessa, meaning 'lord of great knowledge', or Deirgderc, 'red eye' (referring to the sun). Although recognised by scholars as an important early Irish-Celtic deity, his precise significance is not known. Some have identified him as a sky god and ancestor deity similar to Cronus in Greek mythology. In any case, it is thought that these ancient Celtic gods were not specifically a focus of religious rituals in their particular honour. In contrast, his character as a divine warrior is better represented and seen in the mythological tales of early Irish history which were first written down from around the 8th century CE onwards.
The Dagda is first & foremost a warrior - his club was said to be so heavy that it had to be moved around on wheels.
We do know that in the religion of the ancient Celts the Dagda was a prominent figure in the festival of Samhain (aka Samain) which, on 1 November and including the evening of the 31st, celebrated the end of the old year and the beginning of the new. This was also a time when the spirits of the Otherworld could be best contacted. If the Dagda and the war goddess the Mórrigan, sometimes known as the 'queen of demons', came together at this time, then their sexual union would guarantee the fertility and prosperity of the tribe and its harvests and livestock in the coming year. The Dagda was also thought to have had intercourse with two other goddesses during Samhain, these are Boand (aka Boann, goddess of the Boyne River) and Indech (daughter of a renowned warrior of the same name). For this reason, in Gaelic oral traditions in Ireland and Scotland, Samhain was considered the most auspicious time to become pregnant.
The Dagda is sometimes considered the son of Eithne, the daughter of Balor (aka Balar), leader of the Fomorians (see below). Consequently, the Dagda is the brother of Lugh, another important god and cultural hero who ruled Ireland for 40 years. The Dagda has no particular home but is, rather, thought to be present everywhere and anywhere. In later traditions, he is said to have had four palaces under the earth.
The Dagda has a daughter, Brigid (aka Brigit), the goddess who is a strong force of fertility, a source of great wisdom and poetry, and a dispenser of healing in pre-Christian Ireland. The Dagda's most famous sons are Cermait and Angus Óg (aka Mac Óc), the 'young god' who represented youth, beauty, and possibly love. The latter's mother was Boand whose husband is very often cited as Nechtan, a sort of Poseidon/Neptune figure. The Dagda, disguised as Eochaid Ollathair in some versions, sends Nechtan away on a journey while he seduces his wife. The Dagda casts a spell on Nechtan so that he does not feel hunger or a sense of time passing and only after nine months does he return home. The hapless Nechtan thinks that he has only been away for one day and so does not realise his wife has been pregnant and the child given to his foster-father Elcmar.
The Dagda can play three types of tune on his harp to influence his listeners to sleep, laugh or grieve.
Other children of the Dagda, and he has many, include Áed Minbhrec, Bodb Derg and Midir (although he is sometimes the Dagda's brother), all three being prominent members of the Tuatha Dé Dannan, the pre-Christian Irish gods or supernatural race who brought elements of civilization in the Irish Mythological Cycle. Another daughter of the Dagda is Ainge, a minor figure connected with forests.
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The Dagda's Treasures
The Dagda, perhaps surprisingly for such a revered figure, is generally portrayed as a peasant-like warrior who wears a short tunic and is not overly blessed with good manners. The Dagda has a great cauldron with which he can magically feed each and every member of his followers. This cauldron was regarded as one of the four treasures of the Tuatha Dé Danann, and the Dagda is one of the great warrior leaders of this race. Cauldrons were very important in Bronze Age cultures, and for the Celts, they had associations with funerals and were used as votive offerings.
Another plentiful food source in the Dagda's possession is an ever-abundant fruit tree. The god is also the owner of Brug na Bóinne or Newgrange in County Meath - both an otherworldly residence and the Neolithic site - before he gives it to his son Angus Óg.
The Dagda is first and foremost a warrior, and his club was said to be so heavy that it had to be moved around on wheels and, when it was dragged, it left furrows so deep they were used as boundary markers between provinces. When swung in anger, this terrific club could kill nine men at once. The club also had the powers to bring the dead back to life. Other skills in the Dagda's possession are the ability to play the harp, with which he can play three types of tune to influence his listeners to sleep, laugh, or grieve. This harp is so celebrated it has a name: Úaithne. Finally, the Dagda has two magical pigs, one living and another forever cooking on a fire and ready to be eaten.
Tuatha Dé Dannan & the Fir Bolg
The story of the Dagda's involvement in the invasion of Ireland is most famously told in the Cath Maige Tuired (aka 'The Battle of Mag Tuired'), an 11th-century CE text which collated earlier sources. Another source is the 11-12th-century CE Lebor Gabála ('Book of Invasions'). The invading Tuatha Dé Danann possess many great warriors with special powers, and the Dagda is foremost among them. Perhaps unsurprisingly, given the accomplishments of their leaders, the invaders are victorious against the current inhabitants, the Fir Bolg at Mag Tuired, a plain in Connacht in northwest Ireland. The defeated Fir Bolg then disperse to remote islands and to Scotland.
The Fomorians & Death
Another battle at the same place follows 27 years later, this time between the Tuatha Dé Danann and the Fomorians, who are either semi-divine beings or demonic pirates depending on which source one consults. The Fomorians are fierce fighters with a fearsome aspect - they have one arm, one leg, and one eye in some versions. Initially, the two groups live peacefully together and intermarry but a great battle will follow. In the meantime, the Dagda is obliged to build a fortress for Bres, who has become the ruler of both groups. This is a humiliating task, and other notable leaders must do similar ones, which leads to discontent amongst the Tuatha Dé Danann.
A conflict seems inevitable, but first, the Dagda goes into the Fomorian camp to spy on them, and then he offers a peace treaty. They reject his offer. The Fomorians then try to get the better of the Dagda by using his cauldron to make a prodigious amount of porridge and then forcing him to eat every last drop, in some versions after pouring the mass into a huge hole in the ground. The god finishes off the porridge easily, even nonchalantly licking the last bits of porridge from the cauldron with his finger and gobbling up all the side trimmings like roast pigs, goats, and sheep. The Dagda then hobbles home but not before he enlists the help of the Fomorian goddess Domnu in the coming conflict.
In the battle which follows, the Tuatha Dé Danann are led to final victory by Lugh, who kills the one-eyed Fomorian leader, Balor (aka Balar). Despite his prowess and flattening of great swathes of the Fomorian army, the Dagda does not survive the battle. He is killed by buck-toothed Caitlín, the wife of Balor, or, at least, later dies from a wound inflicted by her. In later and contrasting traditions, the Dagda does not die but reigns over the Tuatha Dé Dannan for 80 years before retreating to his underground palaces, likely a metaphor for the diminishing stature of Celtic gods following the spread of Christianity.
The Dagda is the son of Danu and husband of the Morrigan, though he has had many other wives and lovers Aengus is his son with Boann, Nuada's wife.
After Lugh, the Dagda was king of the Tuatha for eighty years, leading them in battle against the fomorians. He is above all else a warrior, and by now an expert on fighting Titans and titanspawn. Anyone who disagrees with him on the subject is likely to get an object demonstration of the superiority of his methods.
The Dagda possesses many magical treasures: a harp that commands armies, a bottomless cauldron and a club that can kill nine enemies with one blow. He is frequently found in the mortal world, and has fathered many Scions. He may be found in a boxing ring, a hog farm, a state capital, or a biker bar, and is equally at home in all of them.
His larger-than-life nature is reflected in his Scions: they have big appetites, short tempers and boundless affection. Those who pick up their father's guardian tendencies often work in public service, while others become athletes. Scions of the Dagda who share his charisma succeed in social professions like acting, politics and sales.
In Imperial Year 721, Dagda sent an army across the sea to invade the land of Mach near Fódlan, sparking the First Mach War. The Adrestian Empire drove the invasion back, but Mach suffered extensive damage in the fighting.
The Adrestian Empire embarked on a retaliatory campaign against Dagda in 728 with the Invasion of Brigid. Brigid, an ally of Dagda at the time, was forcibly subjugated, and then used as a foothold for the Invasion of Dagda in 731. However, the Empire's attempt to conquer Dagda ultimately failed.
The Dagda and Brigid War occurred in 1175. Dagda joined forces with Brigid to invade the Empire, making landfall in the territories of Nuvelle and Ochs. They caused considerable damage before they were driven out. The war claimed the life of Petra's father, the son of the king of Brigid, and resulted in Brigid being forced into vassalage to the Empire.
The Dagda, also known as Aed, Cera, Easal or simply Dagda, was the Chief God amongst most of the Irish and Celtic pantheons. He is also the Irish god of agriculture, fertility, harvest, knowledge, time and fate, as well as a member of the Tuatha Dé Danann-pantheon of Irish deities.
A wanderer mainly , he spends his time amongst the mortal of Ireland and Scotland, spreading joy and merriment as he passes from village to village. He is often called the "good god", not due to a morality, but due being good at everything he did.
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") or Dagda's Cauldron and was said to be bottomless, from which no man left unsatisfied. 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 notably led the forces of Tuatha Dé Danann in battle against the Fomorians, a race of demigod-like beings that beared a resemblance to the Titans of old, where his presence often resulted in victory for his own tribe.
Despite his great power and prestige, the Dagda is sometimes depicted as oafish and crude, even comical at times. Though this might be mainly due to the strife and constant conflict the native Irish were involved with. With the Viking raiders from the north, the Frank's and Roman conquering the south and battles the the Nordic and Greek pantheons across the spirit world. He tries to spread as much joy and happiness as possible to take his mind from the constant worry that surrounds him.
He is also married to the goddess Danu, and is noted to be the lover of the goddess Morrígan.
The magical caldron Undry could feed entire nations without emptying, as it contains a perpetual supply of physical and spiritual nourishment. Ώ]
His harp could produce music to bend the seasons to his will, extending autumn or hastening spring for summer at will,  by controlling atmospheric conditions. Ώ]
The Dagda owns an enchanted  wooden club Ώ] with enough power to slay nine men with a single blow or to restore those fallen in battle back to life. When he dragged the ground with it, he created furrows in the earth.  He used as a striking weapon, or as a wand to channel his spells. Ώ]
Shin Megami Tensei IV Apocalypse [ edit | edit source ]
Dagda largely reflects his characteristics depicted in Irish mythology, namely drawing on his association with Druidry, knowledge, strength, paternity and power over life and death.
In Apocalypse, Dagda's main philosophy centers on individuality and independence, as does his associated route in-game. He is openly scornful of all other paths represented in Apocalypse (Law, Chaos, the Divine Powers and Bonds) as he views them as maintaining the status quo, corrupted and weak due to their reliance on others. He also openly despises gods and other religious figures, and ultimately seeks to put an end to all of them, including himself. His goal (and route) centers on creating a new universe where humans are remade to be "true individuals," and gods such as himself are returned to their "true form" as aspects of the universe, freed from the physical forms imposed upon them by human observation.
Dagda first meets Nanashi in Yomotsu Hirasaka after Nanashi is killed by Adramelech. He offers to form a contract with Nanashi, whereby he will return Nanashi to life and revive him any subsequent time that he dies. He hints that together they could accomplish things, but leaves the rest of his plot vague for the time being. If Nanashi rejects Dagda's offer, it will result in an automatic Game Over.
If Nanashi agrees, Dagda returns Nanashi to life as his Godslayer and "puppet." Dagda then enters Nanashi’s broken smartphone, which he repairs and resides in for most of the game, only coming out to speak to others when necessary. In this way, he plays a similar role to that of Burroughs in Shin Megami Tensei IV.
Apocalypse typically depicts him as outwardly cold, distant and introverted. However, his actions and some of his dialogue give away his ultimately caring nature towards humans, especially Nanashi.
Despite his usually serious demeanor, Dagda is also depicted as quite playful and silly at times. In one of the VR challenge quests he assigns Nanashi, the Demonee-ho that Nanashi faces off against refers to Dagda as "Lord Dagda, the master of V-hee-R," and Dagda takes on the manner of speaking known to the Jack Frost-type demons of adding "hee" and "ho" onto their words. In the final challenge quest he creates for Nanashi, Dagda no longer makes the purpose of the quest about training Nanashi, and instead admits that he is giving Nanashi a distraction and just wants Nanashi to entertain him. There are also demon negotiation options where Nanashi can dance and sing with Dagda.
His paternal nature is especially emphasized in-game, specifically in relation to Nanashi. After Dagda forms his contract with Nanashi, who is an orphan child, Odin refers to Nanashi as Dagda's "scion." In addition, at the end of the Massacre Route, before Dagda leaves, he makes a point of telling Nanashi that even though Dagda will be physically gone, he will always be watching over Nanashi. Dagda also writes in the notes of one of the challenge quests he assigns Nanashi that Nanashi has grown so much that he has surpassed Dagda's expectations of him, expressing a fatherly pride for him.
Apocalypse represents Dagda’s power over life and death mainly through his ability to revive Nanashi (as well as take back the life he granted Nanashi if Nanashi chooses the Bonds route) and through his particular affinity for dead things. Once Nanashi becomes his Godslayer, he explains that Nanashi has become something neither dead nor alive, and expresses a certain kind of adoration and possessiveness for Nanashi because of this. In the DLC quest The Inverted Pyramid, Dagda expresses an affinity for the corpses and the roses that grow from them, and states that "whoever runs this place has good taste." Although this mostly relates to his affinity for dead things, it may also relate to his connection in Irish mythology with druidry.
Although Apocalypse does not explicitly reference any of the items typically associated with Dagda in Irish mythology, such as his cauldron (Coire Ansic), it does include a couple of recurring scenes that can trigger when Nanashi eats at any Hunter Association base, in which Dagda comments on the food and human eating. In one, he is particularly off-put (and potentially concerned) by the food that Nanashi eats, which may be a reference to Dagda's love of food in Irish mythology. In another, he makes a snide comment about human requirement for consistent sustenance and the inefficiency of it, which may be a reference to the Coire Ansic (his bottomless cauldron, providing someone exactly the amount of food they needed).
In-game, the DLC quests in which Nanashi can gather app points, stat items, and high-value items are created by Dagda and take place in Tir na Nog (the Celtic Otherworld). Although the other challenge quests assigned to Nanashi by Dagda take place in a VR realm of Dagda's creation that does not affect or exist in reality (as explained by Dagda), Nanashi's smartphone recognizes the location for these DLC quests as Tir na Nog, which may mean that Dagda has actually given Nanashi passage to the Celtic otherworld, as opposed to a VR recreation of it. This is further evidenced by the manner in which Nanashi is able to access and travel to these DLC quests matching the way characters were able to access and travel to Tír na nÓg in Celtic mythology.
Despite reiterating to Nanashi that he is Dagda's puppet and that his obedience is not optional, Dagda will only interfere to control Nanashi and force a certain action if Nanashi is about to directly go against an important part of Dagda's plan, and otherwise lets him do as he pleases. This can be seen when Hallelujah first joins Nanashi's party Dagda warns Nanashi that Hallelujah is a spy for the Ashura-Kai and dislikes the idea of bringing him along, but doesn't force Nanashi to reject Hallelujah, and instead explicitly asks if bringing Hallelujah along is what Nanashi truly wants.
Once Nanashi reaches far enough in the Cosmic Egg, Dadga asks Nanashi what he will do with it. Nanashi can either choose to create Dagda's new universe (Massacre route) or destroy it (Bonds route).
Bonds [ edit | edit source ]
If Nanashi states that he will destroy the Cosmic Egg, Dagda chooses to take back the life he granted to Nanashi, telling him he can regret his decision after being on the brink of death once again. If Nanashi had been acting cruel to his friends during prior events of the story, Dagda will also forcibly dismiss all of Nanashi's demons (even the ones in stock) and force him to fight alone.
For the first few turns, Nanashi's life will drain away, and his demons sometimes won't listen to his commands. Dagda declares that he wants Nanashi to die as quick and painlessly as possible. Danu, however, saves Nanashi by creating a new Dagda using the new powers she gained from assimilating with Inanna's remnants, in order to sustain Nanashi's life much to Dagda's horror and revulsion. The double announces his intentions to save mankind and Nanashi's life, intending to help him restore balance even leaving Nanashi's free will as it makes him more powerful while requesting him to eliminate the original who he views as "single-minded" per his duty as a Godslayer. Dagda spites the new version, seeing him as a weakling dependent on others for everything and that is not how he wants to live as an individual he then curses Nanashi for choosing to turn on him, believing that Nanashi has condemned himself to a lowly existence. Having grown tired of the defiance, he demands Nanashi to show him his resolve. Dagda fights Nanashi to the full extent of his abilities but is still defeated, admitting he knew that Nanashi would more likely choose this path and that he still ultimately got what he wanted through his defeat all the while acknowledging Nanashi's progress and stating he is proud of him. He laments in his belief that gods, unlike humans, cannot change their fate and that they are destined to remain connected to humanity. He proclaims he is not truly dying, and disappears in the same light that gave birth to the new Dagda who then lends Nanashi his power for the final fight.
During the fight with YHVH, the new Dagda expresses awe at humanity's power of understanding. He realizes the key to defeating their final enemy and encourages Nanashi and his friends to take advantage. Giving Nanashi his power, he teams up with him to "drag him from that throne." When YHVH curses the party for defeating him, the new Dagda just rebukes him saying the enemy's views disgusted him before joining Nanashi's friends in encouraging him to end it.
In the end, the new Dagda expresses admiration to Nanashi for finding his own path. Dagda restores Nanashi's humanity, deeming his life his own once again. He thanks Nanashi for carving out a path for both Gods and humanity alike. While admitting he does not disagree with his original self's cynical and misanthropic view, he is alive and reborn in addition to achieving new understanding because of Nanashi and confesses he feels blessed to have met him he is now willing to accept compromise or his mother's advice and now strives to work with his mother to form a new future for both fairykind and mankind.
Massacre [ edit | edit source ]
If Nanashi chooses to create Dagda’s new universe using the Cosmic Egg, all of Nanashi’s partners will fight to the death against Nanashi.
Once Nanashi has killed Nozomi, thereby destroying Danu as well, Dagda is somewhat forlorn at the death of his mother, remarking that it was a shame that things had to end as they did. After defeating all of them, Dagda tells Nanashi that the souls of his friends will be used as the foundation for the new universe.
Prior to Nanashi's battle with Vishnu-Flynn, Krishna mistakes Dagda not reviving the souls of the Cosmic Egg to mean that Dagda may be siding with Krishna. However, after asking Dagda to join him once more, Dagda turns him down for the second time. Prior to this point in-game, Dagda has always referred to the new universe as his universe, and has always referred to himself and Nanashi as acting separately. During this conversation with Krishna, however, Dagda refers to the decision of creating a new universe as both his and Nanashi's, and claims the new universe will belong to both of them, for the first time indicating that they are working together. Following this, in one of the recurring lines that Dagda can say to Nanashi while Nanashi is traversing the world, he specifically calls the new universe Nanashi's, as opposed to his own.
After defeating Vishnu-Flynn, Nanashi will kill Krishna using Masakado's Blade, and Dagda will have Nanashi sit on the Cosmic Egg's throne. He will then offer Nanashi to sleep and wait for the final battle, where Stephen contacts him in a dream. When he woke up, Dagda will offer him to revive a captive soul from one of Nanashi's partners he freed from the Cosmic Egg as his only partner for the rest of the game. This partner can be Asahi or any of the other six that Nanashi killed before, and will become a mindless extension of him. He will proceed to revive Flynn as well, again as a mindless extension of Dagda and Nanashi.
At the end, Dagda succeeds in his plans, as Nanashi has slain YHVH at long last, albeit at the cost of the lives of his friends and many others. Regardless, he is capable of replacing YHVH, though he passes this ideal to Nanashi, who is human, thus he can always remember the consequences of being corrupted and becoming arrogant. He later disappears after the creation of the new world Nanashi establishes, becoming one with the universe and the Axiom just as he always wanted.
DemiKids Light/Dark Version [ edit | edit source ]
Known as Bounty in the game. He is obtained in Light Version by completing Wartak's 4th quiz.
Brave Frontier [ edit | edit source ]
Dagda is a dark element unit obtained through a twitter event leading up to the Shin Megami Tensei IV Final x Brave Frontier event. He was released to all players after surpassing the goal of 4,000 tweets.
While not much is known about Dagda's past, it's been recorded it has contested the rich nation of Brigid with the Adrestian Empire for many years. In Imperial Year 721, the Dagda army invaded Fódlan from across the sea, and while the lands sustained heavy damage, the Imperial Army managed to drive its forces off. In 728, Adrestia took over Brigid while it was under Dagda's control. In 731, the Empire attempted to launch a large scale invasion of Dagda from Brigid, which was ultimately unsuccessful.
In 1175, the Dagda and Brigid War occurred, an event in which both nations joined forces in an attempt to invade the Adrestian Empire, managing to cause considerable damage by destroying House Ochs and House Nuvelle which lied at the land's shores. During the war, Shamir, a Dagdan mercenary, lost her lover during battle against the Adrestian army. Afterwards, she left Dagda and traveled to Fódlan, living as a wanderer up until she joined the Knights of Seiros at Garreg Mach Monastery.
The family of Dagda is considered to be a Holy Family. This god is considered to be the husband of the Morrigan, who is also called as the envious wife. His, children include Aengus, Cermait, Aed, Bodb Derg, and Brigit.
It is also believed that he had two brothers Ogma and Nuada.
It is also believed that the Irish God gave a basket that was made up of twigs or tubs to his daughter, which had the property of always leaking when the tide is in and it never leaked when the tide is going out.
The Dagda - History
Dagda is a tool to perform static analysis of known vulnerabilities, trojans, viruses, malware & other malicious threats in docker images/containers and to monitor the docker daemon and running docker containers for detecting anomalous activities.
In order to fulfill its mission, first the known vulnerabilities as CVEs (Common Vulnerabilities and Exposures), BIDs (Bugtraq IDs), RHSAs (Red Hat Security Advisories) and RHBAs (Red Hat Bug Advisories), and the known exploits from Offensive Security database are imported into a MongoDB to facilitate the search of these vulnerabilities and exploits when your analysis are in progress.
Then, when you run a static analysis of known vulnerabilities, Dagda retrieves information about the software installed into your docker image, such as the OS packages and the dependencies of the programming languages, and verifies for each product and its version if it is free of vulnerabilities against the previously stored information into the MongoDB. Also, Dagda uses ClamAV as antivirus engine for detecting trojans, viruses, malware & other malicious threats included within the docker images/containers.
Dagda supports multiple Linux base images:
Dagda rests on OWASP dependency check + Retire.js for analyzing multiple dependencies from:
On the other hand, Dagda is integrated with Falco for monitoring running docker containers to detect anomalous activities. Also, Dagda includes the gathering of real time events from docker daemon.
Finally, each analysis report of a docker image/container, included all static analysis and all runtime monitoring, is stored into the same MongoDB for having available the history of each docker image/container when it is needed.
Before Dagda usage, you must have installed the next requirements:
- Python 3.4.X or later
- MongoDB 2.6 or later
The requirements can be installed with pip:
You must have installed Docker for using Dagda. If you need instructions for Docker installation, see the How-to install Docker page.
In order to avoid having to use sudo when you use the docker command, create a Unix group called docker and add users to it. When the docker daemon starts, it makes the ownership of the Unix socket read/writable by the docker group.
You must have installed MongoDB 2.4 or later for using Dagda because in MongoDB are stored both the vulnerabilities/exploits and the analysis results.
If you need instructions for MongoDB installation, see the How-to install MongoDB Community Edition page.
You can also run MongoDB using docker:
Installation of kernel headers in the host OS
You must have installed the kernel headers in the host OS because Dagda is integrated with Falco for monitoring running docker containers to detect anomalous activities.
This can usually be done on Debian-like distributions with: apt-get -y install linux-headers-$(uname -r)
Or, on RHEL-like distributions: yum -y install kernel-devel-$(uname -r)
After that, run the command /usr/lib/dkms/dkms_autoinstaller start is recommended for avoiding the next Sysdig Falco error trace:
Important to note: In some distributions it has been detected that Sysdig installation is required, so if you need instructions for Sysdig installation, see the How-to install Sysdig for Linux page.
You must run python3 dagda.py start for starting the Dagda server. See the start sub-command in the wiki page for details.
After the Dagda server started and before the Dagda CLI usage, you must set the next environment variables as you need:
Although in this usage documentation only the CLI usage is shown, Dagda has a REST API for using it. See REST API documentation page for details.
For the initial run, you need to populate the vulnerabilities and the exploits in the database by running:
The previous command can take several minutes for finishing so be patient.
If you need repopulating your database for updating with the new vulnerabilities and exploits, you only need rerun the previous command.
Also, you can run queries on your personal database with dagda.py vuln . A usage example would be the next one:
The expected output for the previous query is shown below:
For getting all information about a specific CVE, you must run the next command:
The expected output for the previous query is shown below:
If you want to know more details about dagda.py vuln , type python3 dagda.py vuln --help or see the vuln sub-command in the wiki page.
The database is called vuln_database and there are 10 collections:
- cve (Common Vulnerabilities and Exposure items) - source NVD NIST
- cve_info (Extends the information about CVE items)
- bid_info (Extends the information about BugTraqs Ids items)
- exploit_db_info (Extends the information about exploits)
- rhba_info (Extends the information about RHBAs)
- rhsa_info (Extends the information about RHSAs)
Analyzing docker images/containers
In the next subsections, both, performing static analysis of known vulnerabilities, trojans, viruses, malware & other malicious threats and monitoring running docker containers for detecting anomalous activities will be described in depth.
Performing static analysis of known vulnerabilities and other malicious threats
One of the main Dagda targets is perform the analysis of known vulnerabilities, trojans, viruses, malware & other malicious threats in docker images/containers, so if you want perform an analysis over a docker image/container, you must type:
See the check sub-command wiki page for details.
The expected output for the previous command will be the next one. In this output, Dagda responses with the analysis id .
Also, if you want run a static analysis in a remote way, you can use the agent sub-command:
The expected output for the previous command will be the next one. In this output, Dagda responses with the analysis id .
If you want review a concrete docker analysis, you must type:
For more details about dagda.py history , type python3 dagda.py history --help or see the history sub-command in the wiki page.
The analysis can take several minutes for finishing, so be patient. If you typed the previous command, when you type python3 dagda.py history jboss/wildfly --id 58667994ed253915723c50e7 , the expected output looks like as shown below.
Monitoring running containers for detecting anomalous activities
Another of the main Dagda targets is perform the monitoring of running docker containers for detecting anomalous activities, so if you want perform the monitoring over a running docker container, you must type:
See the monitor sub-command wiki page for details.
The expected output looks like as shown below:
You can stop the monitoring when you want if you type:
The expected output when you stop the monitoring over a running container looks like as shown below:
If you want review all your reports, see the history command.
Getting docker daemon events
Dagda includes the gathering of real time events from docker daemon, so if you want get all docker daemon events, you must type:
The expected output looks like as shown below:
If you want review all allowed filters for this command, see the docker command.
Bonus Track: Quick Start with Docker
This section describes the installation of Dagda using Docker containers, including the Mongo database and a container for Dagda, using docker-compose . The docker socket is shared with the Dagda container, so it is possible to check docker images and containers from the host where docker-compose is executed.
Execute the following commands in the root folder of Dagda and then, the Dagda server will start listening at port 5000:
Below, a 10,000 foot diagram about the Dagda internal workflows is shown:
Typically, Dagda works fine, but some scenarios can cause problems. If you get some issue, check the Troubleshooting page for fixing it.
See the Change Log page for details.
For bugs, questions and discussions please use the Github Issues or ping me on Twitter (@3grander).
The Dagda is the head of the Irish pantheon, whose name means the “Good God”. He is head of the Tuatha de Danann, and was king of Ireland between Nuada and Lugh, but he can also take on the appearance and manners of a peasant farmer. He has been compared to his fellow Celts Sucellos and Cernunnos, but he also resembles the Norse god Odin, being changeable and tricky as well as a great magician.
One of his by-names is Eochaid Ollathair, “horseman father of all” (Smith: 1). While that’s not strictly true, he is the father of several notable deities: Brigit (goddess of healing, smithing and poetry), Aengus mac Og (god of love and youth), Áine (goddess of Limerick), Bodb Derg (king of the Munster side), Midir (Etain’s husband), Aed (killed by a jealous husband), and Cermait (called Honey-Mouth).
His brothers were Ogma, the god of writing, and Ler, a sea-god. HIs best-known love affairs were with the Morrigan and Boand, two very different goddesses. Boand was the goddess of the Boyne river, whose name means either “White Cow” or “She who has white cows”, while the Morrigans was a goddess of war.
God of Many Names
One characteristic he shares with Odin is his many names, perhaps because both of them like to wander around in disguise. Several different stories, including the tale of how the Dagda got his club, involve him getting the better of unsuspecting mortals.
- An Dagda: The Good God (or the Noble God), possibly a title
- Eochaid Ollathair: Horse All-Father
- Ruad Rofhessa: Red Great-Knowing (Sayers: 343)
- Aed Abaid of Ess Ruaid (Asseroe Falls, one home of the salmon of wisdom)
- Fer Benn: Man of the Peaks, or Horned One
- Cerce: Striker
- Labair: Talker/Noisy
- Athgen m Bethai: “rebirth of land”
- Oldathair: from Ollathair, “great father”
- Several other variants of the name Dagda, like Dagda donn (dark or noble), Dagda dein (swift), Dagda duir (harsh/stern, although possibly “oak”), and Dagdai deirg (red). Martin (4) notes that while these names many have been chosen to alliterate, but they fit with what we know of the god.
There are several stories about how the Dagda became “the Good God”. The most canonical comes from The Second Battle of Magh Tuiread (Cath Magh Tuiread), after the Dagda has a pre-battle conference in which they go through each one’s skills, to which he responds:
81. The Dagda said, “The power which you boast, I will wield it all myself.”
“You are the Dagda [‘the Good God’]!” said everyone, and “Dagda” stuck to him from that time on.
Another version comes from The Wooing of Etain, or Tochmarc Étaíne:
There was a famous king of Ireland of the race of the Tuatha Dé, Eochaid Ollathair his name. He was also named the Dagda i.e. good god, for it was he that used to work wonders for them and control the weather and the crops. Wherefore men said he was called the Dagda.
While most scholars have followed the “good god” interpretation, from dag “good and dia “god”, some interpet his name as “noble god”, which would fit a god who ruled the Tuatha de Danann.
But sometimes he’s more like Thor
The Dagda had a common side to him, though. The Second Battle of Magh Tuiread, which tells how the Tuatha de Danann won back rulership of Ireland from the Fomorians, is a perfect example of this.
Part of the story tells how the Dagda went to the Fomorians to ask for a truce in battle (a delaying tactic, to allow the Tuatha time to gather their forces). The Fomorians agreed to a truce, but then, knowing that the god loved porridge, they mocked him by making enough to fill a trench and forcing him to eat it all.
Image from FeeLoona. Pixabay.
He ate it all, then fel asleep. The author then provided a very Irish bit of description: medieval Irish writers tend to stop the story for set-piece descriptions of the beauty of a woman, or the splendour of a warrior, or the grotesquerie of a giant or monster. This description of the Dagda is well within the tradition:
Then he went away from them to Traigh Eabha. It was not easy for the warrior to move along on account of the size of his belly. His appearance was unsightly: he had a cape to the hollow of his elbows, and a gray-brown tunic around him as far as the swelling of his rump. He trailed behind him a wheeled fork which was the work of eight men to move, and its track was enough for the boundary ditch of a province. It is called “The Track of the Dagda’s Club” for that reason. His long penis was uncovered. He had on two shoes of horsehide with the hair outside.
(Cath Magh Tuiread: 93)
He then met a woman who hurled him on his back, satirized him, and indeed seemed to be his equal in power and magic. At first she said she will hinder him from battle, but finally he seduced her and she gave him advice on how to win against the Fomorians. 1
She is actually the second woman who gives him such advice before the episode with the porridge, the Dagda has an encounter with the Morrigan, a fearsome goddess of war, death and sex, who promises him magical help. Say what you like, he doesn’t pick the easy ones.
Episodes like this show the trickster side of the Dagda, who does not spare us the grossest parts of human existence (the woman beats him so badly he shits himself, for instance), but he always manages to come out of it with some benefit for his people.
His Treasures and Powers
The Fomorians’ mockery is double-edged, too, because the Dagda had his own cauldron, the inexhaustible coire ansic, which could never be emptied. It was one of the four treasures of the Tuatha de Danann, the only one that was not a weapon.
His cauldron, along with one of his by-names, Fer Benn (meaning either horned man or man of the peak) has led some to link him with Cernnunos. (This is the name he gave to the woman who humilated him after the porridge incident.)
Besides the cauldron, he had a giant club which could kill and revive those it touched. This in turn has led some to connect him to the Good Striker, the Gaulish God Sucellos:
“Here in front of them to the east, outside,” said Crom Deroil, “I saw a large-eyed, large-thighed, noble-great, immensely-tall man, with a splendid gray garment about him with seven short, black, equally-smooth cloaklets around him shorter was each upper one, longer each lower. At either side of him were nine men. In his hand was a terrible iron staff, on which were a rough end and a smooth end. His play and amusement consisted in laying the rough end on the heads of the nine, whom he would kill in the space of a moment. He would then lay the smooth end on them, so that he would reanimate them in the same time.”
(“The Intoxication of the Ulstermen”, from The Tain, Wikisource)
HIs hooded cloak was typical Celtic clothing. (The genii cucullati, groups of three men in the Celtic cloak, were probably protective deities, who looked after the place and its people.) As this passage shows, sometimes the Dagda dressed the part of a noble.
Certainly his other great possession was an aristocratic one: his Four-Cornered Harp, named Uaithne, which could alter people’s feelings from sorrow to joy or vice versa, and made the seasons come in order.
During the wars between the Fomorians and the Tuatha, the Fomorians stole the harp, but when the Dagda got near their camp, he called to his harp and it returned to him:
Then the harp came away from the wall, and it killed nine men and came to the Dagda and he played for them the three things by which a harper is known: sleep music, joyful music, and sorrowful music. He played sorrowful music for them so that their tearful women wept. He played joyful music for them so that their women and boys laughed. He played sleep music for them so that the hosts slept. So the three of them escaped from them unharmed–although they wanted to kill them.
(Cath Magh Tuiread)
The Dagda and Newgrange
The Dagda made his home at Newgrange, in the Boyne Valley in central Ireland. This is a magical place, with a Neolithic passage tomb aligned to the rising sun at Winter Solstice. Ireland’s equivalent to Stonehenge, it is a fitting residence for the king of the gods. The whole Brú na Bóinne area is rich in ancient monuments, and of course the Boyne river had its own goddess, Boand, who had an affair with the Dagda.
The Dagda worked his magic for her, for when she told him she feared her husband, who was also a great magician, the Dagda sent him away on a journey, and made the nine months it took Boand to conceive and bear their son seem like a day to her husband, so that by the time he returned she was recovered from childbearing, and he knew nothing. (Some sources say that they had a daughter as well,
His encounter with the Morrigan, too, suggests some sort of ritual or at least magical significance, as they meet at Samhain, when the veil between the worlds is thin, and they mate while astride a river, so encompassing water and land.
The Dagda is a complex deity, the Good God who provides for his followers, a noble king and yet occasionally a figure of fun. Unwise to laugh too much, though, as he usually has a trick up his sleeve, or a magical weapon to wield.
1. Scott Martin (2012b) has suggested that the first, more uncouth, appearance of the Dagda is meant as a satire on peasant farmers who tried to raise their status by providing hospitality, thus becoming a briugu and moving up in the world. He also thinks that when the Dagda identifies himself as Fer Benn, it should be read as “man of cows”, in other words one of the aes trebtha who were the non-gods. (As opposed to the aes dana or people of skill who formed the Tuatha de Danann.)↩
Hamp, Eric P. 2002: “The Dag(h)d(h)ae and his relatives” in Donum Grammaticum: Studies in Latin and Celtic Linguistics in Honour of Hannah Rosén, eds. Lea Sawicki and Donna Shalev, Peeters Publishers. (Google Books)
MacKillop, James 2004: An Oxford Dictionary of Celtic Mythology, OUP. (Oxford Reference)
Martin, Scott 2012a: “The Name and Epithets of the Dagda” (pdf available here)
Martin, Scott 2012b: “Following a Fork in the Text: the Dagda as briugu in Cath Maige Tuired”
Sayers, William 1988: “Cerrce, an archaic epithet of the Dagda, Cernunnos and Conall Cernach,” in The Journal of Indo-European Studies 16(3-4): 341-364. (pdf available here)
Williams, Mark 2016: Ireland’s Immortals: A History of the Gods of Irish Myth, Princeton University Press. (Google Books)
Watch the video: Хаски, очень познавательный фильм, как содержать хаски! Der Husky Mann 2017 (January 2023).