The dragon is not a conception of the Chinese mind alone. It also
occupies a prominent place in the legends and literature of most of the
countries of Europe. Cicero in his “de Divinatione” (Book II, line 30),
Euripides in his “Philostratus” (Book I, line 2), and Homer in the
“Iliad” (Book II, line 309) all mention a dragon.
The Bible, in twenty-two references in the Old Testament and thirteen
instances in the New, refers to the dragon either allegorically or as a
real animal; however, in many of these passages, especially in the Old
Testament, the word “dragon” is an unfortunate rendition, for in
several places the writers of the Scriptures very evidently had the
conception of an animal that was in all probability the modern jackal.
The myths and legends of Europe have preserved for us numerous dragon
stories with which we are more or less familiar. Among others are the
tale of Perseus, who rescued Andromeda from a dragon; the story of St.
George and the Dragon; the account of Sigfried, who killed a dragon at
Worms; and the story of Beowulf, who in the early days of history’s
dawn dispatched a dragon after slaying Grendel.
King Arthur, who was spoken of as the “dread Pendragon,” is described
by Tennyson, in his “Idylls of the King,” as sitting upon a veritable
dragon throne which would vie in splendor with that of China’s Manchu
emperors. The vivid imagination of the poet laureate gives us this
picture:
“To his crown the golden dragon clung
And down his robe the dragon writhed in gold
And from the carven work behind him crept
Two dragons gilded, sloping down to make
Arms to his chair, while all the rest of them
Through knots and loops and folds innumerable,
Fled ever through the woodwork till they found
The new design wherein they lost themselves.”
Many coast and river cities of England, France, Italy, and Egypt still
proudly recount their local legends of cruel dragons which were slain,
after battles royal, upon near-by rivers or in adjacent seas. We may
read of the Green Dragon of Mordiford, the Dragon of Norwich, the Great
Dragon of Pittempton, the Dragon of Naples, the Dragon of Arles, the
Dragon of Lyons, the Dragon of Marseilles, Sebec, the Dragon of the
Nile, and many more. These stories are proudly treasured as the sacred
traditions of their respective cities and countries.
The Chinese conception of the dragon presents a very different creature
from that of the nations bordering on the Mediterranean and the
Atlantic. It is true that there are a few points of similarity, but
there is only one to which we shall call attention at this time. That
is regarding its keenness of eyesight. Both types are endowed with
marvelous vision. The Chinese dragon is deaf and it is explained that
its eyes, through natural compensation, have attained an extraordinary
power. His vision is so keen that he can easily distinguish a blade of
grass one hundred li away. In this connection it is interesting to
recall that the English word “dragon” is derived from the Greek
“drakon” (δράκων), which means “to gaze” or “to see,” and the classics
more than once refer to the animal as “sharpsighted.”
We do not know who first attached the English name “dragon” to the
Chinese conception “lung,” but it is hardly fair to the Oriental ruler
of the sea to be branded with the stigma which accompanies the English
designation. Since the recent revolution, several devout Westerners
have been heard to express their great satisfaction that the dragon
flag has now forever disappeared. A misconception of the use of the
word “dragon” had caused the speakers to confuse the evil monster
mentioned in the book of Revelation with the animal so highly revered
by the Chinese. The dragon of the Chinese differs from the generally
accepted Western idea in three striking particulars: in appearance, in
disposition, and in the regard in which it is held.
In appearance, the European conception varies but slightly from the
creature which was its probable prototype, save for the addition of a
pair of wings. The Chinese species is developed to a higher degree. The
latter has a more massive head from which protrude two branching horns.
This species, with the single exception of the Chih Lung, or Li Lung,
has no wings but travels from place to place upon the clouds.
A still greater difference between the two varieties exists in the
matter of disposition. The European dragon is usually portrayed as a
cruel monster, the personification of all that is evil, and the enemy
of man. Christian art represents it as opposed to law, harmony, and
progress and symbolic of sin and paganism. In this allegorical sense it
is painted in struggles with St. George, St. Michael, and St.
Sylvester, who personified Christianity and enlightenment. Saints and
martyrs are pictured in the process of crushing the dragon beneath
their feet. The Chinese dragon, on the other hand, is in this respect
very nearly its antithesis. It is a beneficent creature, a friend to
man. It brings the rain which produces the crops that in turn supply
his food.
The third point of distinction between the two dragons lies in the
esteem in which it is held. The Western species was a horrible,
loathesome creature, shunned and dreaded by all mortals, while the
Asiatic dragon is held in reverence and even worshiped by the Chinese.
This creature is in fact so highly revered that one of the most sacred
titles which was bestowed upon the emperors was “The True Dragon.”