QUOTE(draconic chronicler @ Mar 13 2007, 12:26 PM) [snapback]1580438[/snapback]
Thank you for your insights, but there IS a "Universality" in that all over the world, these large, intelligent usually flying reptiles are the PRINCIPLE/DOMINANT mythic creature even in countries where reptiles are rare such as Northern Europe. Of course there are differences, but you fail to see the similarities. And if they are intelligent creatures as most of the legends claim, they could make people believe what they want. It may be more advantageous for dragons to appear friendly and benevolent in civilized countries than in barbarian countries where no one will know of their excesses as people do not read and write in these places. But this does not mean they are different dragons. Also, accounts become more and more distorted as they are retold as oral traditions. Look at the original Sumerian Eden, versus Christian coloring book eden. Orignally the same story, but now very different.
You can see how perceptions change just when examing the Judao Christian Seraphim. Originally they were dragons as the Hebrew to Greek translations, as well as the Sumerian origins of Judasim confirms, but when Christianity embraced the theology of Zoraster, the only dragon here was the terribly evil opponent to God, Ahriman, who became the Christian verison of Satan, and the scriptures describing the dragons in heaven were silently done away with, but due to archaeology we unearth them again.
I have never failed to see the similarities where they are present.
I have always pointed out that perceptions to such stories and creatures change...particularly between cultures...this is really the crux of my own argument.
where such similarities exist it is often due to adoption/adaption of myths from another culture, even so what results cannot be considered the same.
The theory of universiality points to cases which demonstrate a similar or the same source....usually snakes, and cults, and totems. some of them existed quite independently from others.
there is no reason to believe that dragons exist really, as supernatural immortal beings. Such thought reflects rather an evolution of the existing myth.
heres some info, im sure ull contest it.
Chinese dragon
There is no consensus on the origin of the Chinese dragon, but many scholars agree that it came from totems of different tribes in China. Some have suggested that it comes from a stylized depiction of existing animals, such as snakes, fish, or crocodiles. For example, the Banpo site of the Yangshao culture in Shaanxi featured an elongated, snake-like fish motif. Archaeologists believe the "long fish" to have evolved into images of the Chinese dragon. The association with fish is reflected in the legend of a carp that saw the top of a mountain and decided he was going to reach it. He swam upstream, climbing rapids and waterfalls letting nothing get in the way of his determination. When he reached the top there was the mythical "Dragon Gate" and when he jumped over he became a dragon. Several waterfalls and cataracts in China are believed to be the location of the Dragon Gate. This legend is used as an allegory for the drive and effort needed to overcome obstacles and achieve success.
An alternative view, advocated by He Xin, is that the early dragon depicted a species of crocodile. Specifically, Crocodilus porosis, an ancient, giant crocodile. The crocodile is known to be able to accurately sense changes in air pressure, and be able to sense coming rain. This may have been the origin of the dragon's mythical attributes in controlling the weather, especially the rain. In addition, there is evidence of crocodile worship in ancient Babylonian, Indian, and Mayan civilizations. The association with the crocodile is also supported by the view in ancient times that large crocodiles are a variety of dragon. For example, in the Story of Zhou Chu, about the life of a Jin Dynasty warrior, he is said to have killed a "dragon" that infested the waters of his home village, which appears to have been a crocodile.
Others have proposed that its shape is the merger of totems of various tribes as the result of the merger of tribes. The coiled snake or dragon form played an important role in early Chinese culture. Legendary figures like Nüwa (女媧), Fuxi (伏羲) are depicted as having snake bodies. Some scholars report that the first legendary Emperor of China Huang Di (黃帝,Yellow Emperor) used a snake for his coat of arms. Every time he conquered another tribe, he incorporated his defeated enemy's emblem into his own. That explains why the dragon appears to have features of various animals.
There is no apparent connection to the western dragon.
From its origins as totems or the stylized depiction of natural creatures, the Chinese dragon evolved to become a mythical animal. By the Han Dynasty, the dragon's appearance is described as having the trunk of a snake; the scales of a carp ; the tail of a whale; the antlers of a stag; the face of a camel; the talons of eagles; the ears of a bull; the feet of a tiger and the eyes of a (dragon)lobster. It has a flaming pearl under its chin. Chinese dragons are occasionally depicted with bat-like wings growing out of the front limbs, but most do not have wings, though oddly enough, they are still capable of taking flight.
This description accords with the artistic depictions of the dragon down to the present day. The dragon has also acquired an almost unlimited range of supernatural powers. It is said to be able to disguise itself as a silkworm, or become as large as our entire universe. It can fly among the clouds or hide in water (according to the Guanzi). It can form clouds, can turn into water or fire, can become invisible or glow in the dark (according to the Shuowen Jiezi).
Chinese dragons are strongly associated with water in popular belief. They are believed to be the rulers of moving bodies of water, such as waterfalls, rivers, or seas. They can show themselves as water spouts (tornado or twister over water). In this capacity as the rulers of water and weather, the dragon is more anthropomorphic in form, often depicted as a humanoid, dressed in a king's costume, but with a dragon head wearing a king's headdress.
There are four major Dragon Kings, representing each of the four seas: the East Sea (corresponding to the East China Sea), the South Sea (corresponding to the South China Sea), the West Sea (sometimes seen as the Indian Ocean and beyond), and the North Sea (sometimes seen as Lake Baikal).
Because of this association, they are seen as "in charge" of water-related weather phenomenon. In premodern times, many Chinese villages (especially those close to rivers and seas) had temples dedicated to their local "dragon king". In times of drought or flooding, it was customary for the local gentry and government officials to lead the community in offering sacrifices and conducting other religious rites to appease the dragon, either to ask for rain or a cessation thereof.
The King of Wu-Yue in the Five Dynasties and Ten Kingdoms period was often known as the "Dragon King" or the "Sea Dragon King" because of his extensive hydro-engineering schemes which "tamed" the seas.
At the end of his reign, the first legendary Emperor Huang Di was said to have been immortalized into a dragon that resembled his emblem, and ascended to Heaven. Since the Chinese consider Huang Di as their ancestor, they sometimes refer to themselves as "the descendants of the dragon". This legend also contributed towards the use of the Chinese dragon as a symbol of imperial power.
The dragon, especially yellow or golden dragons with five claws on each foot, was a symbol for the emperor in many Chinese dynasties. The imperial throne was called the Dragon Throne. During the late Qing Dynasty, the dragon was even adopted as the national flag. It was a capital offense for commoners to wear clothes with a dragon symbol. The dragon is featured in the carvings on the steps of imperial palaces and tombs, such as the Forbidden City in Beijing.
In some Chinese legends, an Emperor might be born with a birthmark in the shape of a dragon. For example, one legend tells the tale of a peasant born with a dragon birthmark who eventually overthrows the existing dynasty and founds a new one; another legend might tell of the prince in hiding from his enemies who is identified by his dragon birthmark.
In contrast, the Empress of China was often identified with the Fenghuang.
n modern times, belief in the dragon appears to be sporadic at best. There appear to be very few who would see the dragon as a literally real creature. The worship of the Dragon Kings as rulers of water and weather continues in many areas, and is deeply ingrained in Chinese cultural traditions such as Chinese New Year celebrations.
Dragons or dragon-like depictions have been found extensively in neolithic-period archaeological sites throughout China. The earliest depiction of dragons was found at Xinglongwa culture sites. Yangshao culture sites in Xi'an have produced clay pots with dragon motifs. The Liangzhu culture also produced dragon-like patterns. The Hongshan culture sites in present-day Inner Mongolia produced jade dragon amulets in the form of pig dragons.
One such early form was the pig dragon. It is a coiled, elongated creature with a head resembling a boar[2]. The character for "dragon" in the earliest Chinese writing has a similar coiled form, as do later jade dragon amulets from the Shang period.
There are "Nine Classical Types" of dragons as depicted in Chinese art and literature, nine being an auspicious number in Chinese culture. These are:
* Tianlong (天龍), The Celestial Dragon
* Shenlong (神龍), the Spiritual Dragon
* Fucanglong (伏藏龍), the Dragon of Hidden Treasures
* Dilong (地龍), the Underground Dragon
* Yinglong (應龍), the Winged Dragon
* Jiaolong (虯龍), the Horned Dragon
* Panlong (蟠龍), the Coiling Dragon: inhabits the waters
* Huanglong (黃龍), Yellow Dragon, which emerged from the River Luo to show Fuxi the elements of writing
* Dragon King (龍王)
Besides these, there are Nine Dragon Children, which feature prominently in architectural and monumental decorations:
* The first son is called bixi (贔屭 pinyin: běxě), which looks like a giant tortoise and is good at carrying weight. It is often found as the carved stone base of monumental tablets.
* The second son is called chiwen (螭吻 pinyin chǐwěn), which looks like a beast and likes to see very far. It is always found on the roof.
* The third son is called pulao (蒲牢 pinyin pǔláo), which looks like a small dragon, and likes to roar. Thus it is always found on bells.
* The fourth son is called bi'an (狴犴 pinyin bě'ŕn), which looks like a tiger, and is powerful. It is often found on prison doors to frighten the prisoners.
* The fifth son is called taotie (饕餮 pinyin tāotič), which loves to eat and is found on food-related wares.
* The sixth son is called baxia (蚣蝮 pinyin gōngfů or bāxiŕ), which likes to be in water, and is found on bridges.
* The seventh son is called yazi (睚眥 pinyin yázī), which likes to kill, and is found on swords and knives.
* The eighth son is called suanni (狻猊 pinyin suānní), which looks like a lion and likes smoke as well as having an affinity for fireworks. It is usually found on incense burners.
* The youngest is called jiaotu (椒圖 pinyin jiāotú), which looks like a conch or clam and does not like to be disturbed. It is used on the front door or the doorstep.
There are two other (inferior) dragon species, the jiao and the li, both hornless. The jiao is sometimes said to be female dragons. The word is also used to refer to crocodiles and other large reptiles. The li is said to be a yellow version of the jiao. Whereas the dragon is mostly seen as auscpicious or holy, the jiao and the li are often depicted as evil or malicious.
The Chinese dragons have five toes on each foot, Indonesian or Korean dragons have four, and the Japanese dragons have three. To explain this phenomenon, Chinese legend states that all Imperial dragons originated in China, and the further away from China a dragon went the fewer toes it had. Dragons only exist in China, Korea, Indonesia, and Japan because if they traveled further they would have no toes to continue. The Japanese legend has a story similar to the Chinese one, namely that dragons originated in Japan, and the further they traveled the more toes they grew and as a result, if they went too far they would have too many toes to continue to walk properly.
Official interpretation back in the dynasty period: Five claws dragons are reserved for the emperors (five is the holy number in Five elements (Chinese philosophy), four claws dragon is reserved for kings, princes and certain high rank officials, three claws dragon are used by the general public(which is widely seen on China and other Chinese goods back in Ming dynasty). Since Korea and other nations only held the title of king (with respect to the emperor in china), they are only allowed to use four claw dragon. Inproper use of claw number is considered as a sign of rebellion, and will be punished heavily such as executions of whole clan.
Another interpretation: according to several sources, including historical official documents, ordinary Chinese dragons had four toes - but the Imperial Dragon had five. It was a capital offense for anyone - other than the emperor, his blood relatives, and the very few officials who were granted such an extraordinary privilege by the emperor - to use the five-clawed dragon motif.
Korean sources seem to oppose this theory, as the Imperial dragon in Gyeongbok Palace has seven claws, implying its superiority over the inferior Chinese Dragon; of course, this dragon image is hidden in the rafters of the palace and is not entirely in view, even to those who know it is there, suggesting that while the ancient Koreans viewed it as superior, they also knew that it would be offensive to the Imperial Chinese Court.
The Han style dragon is also 3 clawed, which explains how the 3 clawed dragon went to Japan in the Tang or pre-Tang period.
From wikipedia.
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Persian dragon
Aži (nominative ažiš) is the Iranian Avestan word for "serpent" or "dragon". It is cognate to the Vedic Sanskrit word ahi, "snake", and without a sinister implication. Azi and Ahi are distantly related to Greek ophis, Latin anguis, both meaning "snake".
The meaning of dahāka is uncertain. Among the meanings suggested are "stinging" (source uncertain), "burning" (cf. Sanskrit dahana), "man" or "manlike" (cf. Khotanese daha), "huge" (cf. Pashto lōy) or "foreign" (cf. the Scythian Dahae and the Vedic dasas). In Persian mythology, Dahāka is treated as a proper name, and is the source of the Ḍaḥḥāk (Zahhāk) of the Shāhnāma.
Aži Dahāka is the source of the modern Persian word azhdahā or ezhdehā اژدها (Middle Persian azdahāg) meaning "dragon", often used of a dragon depicted upon a banner of war.
The Azhdarchid group of pterosaurs are named from an Uzbek word for "dragon" that ultimately comes from Aži Dahāka.
Stories of monstrous serpents who are killed or imprisoned by heroes or divine beings may date back to prehistory, and are found in the myths of many Indo-European peoples, including those of the Indo-Iranians, that is, the common ancestors of both the Iranians and Vedic Indians.
The most obvious point of comparison is that Vedic Sanskrit ahi is a cognate of Avestan aži. However, In Vedic tradition, the only dragon of importance is Vrtra, but "there is no Iranian tradition of a dragon such as Indian Vrtra, who guards the cosmic waters and is defeated by the gods themselves." (Boyce, 1975:91-92) Moreover, while Iranian tradition has numerous dragons, all of which are malevolent, Vedic tradition has only one other dragon besides Vṛtra - ahi budhnya, the benevolent 'dragon of the deep'. In the Vedas, gods battle dragons, but in Iranian tradition, this is a function of mortal heroes.
Thus, although it seems clear that dragon-slaying heroes (and gods in the case of the Vedas) "were a part of Indo-Iranian tradition and folklore, it is also apparent that India and Iran developed distinct myths early." (Skjaervř, 2002:192)
Aži Dahāka is the most significant and long-lasting of the ažis of the Avesta, the earliest religious texts of Zoroastrianism. He is described as a monster with three mouths, six eyes, and three heads (presumably meaning three heads with one mouth and two eyes each), cunning, strong and demonic. But in other respects Aži Dahāka has human qualities, and is never a mere animal.
Aži Dahāka appears in several of the Avestan myths and is mentioned parenthetically in many more places in Zoroastrian literature.
In a post-Avestan Zoroastrian text, the Dēnkard, Aži Dahāka is identified as an Arab, as the source of the writings of Judaism (in this context identified as a religion opposed to Zoroastrianism), and possessed of all possible sins and evil counsels, the opposite of the good king Jam. The name Dahāg (Dahāka) is punningly interpreted as meaning "having ten (dah) s